The Arabian prophet; a life of Mohammed from Chinese and Arabic sources

W OUvovx

BOUGHT WITH THE INCOME OF THE

WASON ENDOWMENT FUND

THE GIFT OF

CHARLES W. WASON

CORNELL 76
1918

PRS

M 1 6 2006

^

The original of tliis bool< is in
tlie Cornell University Library.

There are no known copyright restrictions in
the United States on the use of the text.

http://www.archive.org/details/cu31924024748232

THE ARABIAN PROPHET

A LIFE OF MOHAMMED FROM
CHINESE AND ARABIC SOURCES.

A CHINESE-MOSLEM WORK

by

LIU CHAI-LIEN

Translated by- -

ISAAC MASON

of Friends' Foreign Mission Association, and

Christian Literature Society for China. Honorary Secretary,

Royal Asiatfc Soci^fy, North-China Branch

Witb APPENDICES on CHINESE MOHAMMEDANISM.

Foreword by

Rev. SAMUEL M. ZWEMER, F.R.G.S.,
of CAIRO.

SHANGHAI
143, NORTH SZECHUEN ROAD
■' 1921

1>J CX-A-XT^

Obtainable From : —
THE SWARTHMORE PRESS, LTD.
72, Oxford Street. London, W. 1

FLEMING H. REVELL COMPANY
158, Fifth Avenue, New York

Printed by the Commercial Press, Limited

> SHANGHAfi^j

<

Cornell University Library
BP 75.L78

Arabian prophet

3 1924 024 748 232

TO
MY WIFE

^^Ko has bravely shared many years of pioneer
missionary service with me

WEST CHINA

FOREWORD

There are some heroes in history whose lives have been
rescued from obscurity many centuries after their work was
accomplished; who came to their own and received their
meed of praise long after they had done their work. The
contrary is true of the Prophet of Arabia. His Koran,
although never intended to be his autobiography, introduced
the story of his life from Morocco to Central Asia in less than
a century and is to-day the best known book to one-seventh
of the human race. There is also no dearth of biographies
of Mohammed in the various languages of the Near East
where his life, teaching, character and his career have left
an indelible impress upon all literature. It would be easier
to remove fossils from marble than to eliminate the influence
of Mohammed's life from the Arabic language and literature.
The whole of Moslem Tradition — all its vast accumulation —
finds its sole material in what Mohammed said or did or
allowed. The earliest biography of Mohammed of which
we know is that by Ibn Ishaq (a.h. 151). The original is
not extant, but it is quoted and referred to by Ibn Hisliam
(a.h. 218) in his famous life of the Prophet. An extensive
commentary on Ibn Hisham's life was written by Abul-
Kasim Abd ar-Rahman al-Suhaily (a.h. 581) (printed in
Cairo in 1914). Katib Al-Waqidi (a.h. 207) and al-Tabari
(a.h. 310) are also well-known sources. The most ex-
tensive and critical study of the Life of Mohammed for
Western readers is contained in the Annali dell'Islam by
Leone Caetani, the Italian orientalist in nine folio volumes.
In the English language we have Sir William Muir's " Life

i

ii FOREWORD

of Mohammed " in four volumes ; the "Life and Teachings of
Mohammed" by Sayid Amir Ali( 1873) ;Koelle's "Mohammed
and Mohammedanism" (1889) ; Margoliouth 's "Mohammed
and the Rise of Islam" (1905). The Life and Religion of
Mohammed as contained in Shiah traditions was translated
from the Persian by James L. Merrick (1850). In addition
-to these English works there are a number of biographies of
Mohammed in French, German, Italian, Dutch and Danish
of considerable importance.' The most popular life in
Arabic is called Insan ul'Uyim, popularly known as Sirat-
ul-Halabiya, in three volumes. This is the. chief source of
the shorter " lives " written by Moslems in the various
vernaculars and is fairly well-known in China among the
Ahongs. In view of this wealth of literature the question
may well be raised — why another life of Mohammed ? The
reason is contained in the sub-title of the book before us.
The translator gives all English readers their first opporr
tunity to study the great Arabian prophet through Chinese
spectacles. Most of the material here given is familiar to
the student of Arabic literature, but it is of deep interest to
see how the mass of traditions has been sifted, adjusted, and
even deliberately falsified to fit in with Chinese ideas and
ideals, an environment which has given the familiar story an
entirely new aspect. Confucianism has modified Islam in
China and the reader will note with surprise how far the
Sage of Cathay has compelled the Chinese author by omissions
and additions to whitewash the story of Mohammed's life.
We cannot, therefore, expect this volume to be of great valu^
from the critical standpoint, for it really is, of necessity, a
translation of a translation; but from a practical standpoint,,
and to introduce the reader to the Mohammed of China who
is the ideal of character for perhaps ten million Chinese,

FOREWORD iii

this volume is of unique value. We congratulate the
translator, and express the hope that this book as well as his
many other books for Chinese readers will awaken a new
interest in Moslem evangelization.

S. M. ZwEMEE.

Cairo, Egypt.

LITERATURE FOR MOSLEMS

Prepared in Chinese

by ISAAC MASON

The Life of Mohammed. « ^ K S ^. Pp. 90.
Sweet First Fruits. S S ^ W Is If IB. Pp. 126.
Ghulam's Renunciation, a St K W IB. Pp. 68.
Christ in Islam, mu ^ tfi^ni^. Pp. 36.
Jesus Christ. ^ H »& S it. (Mandarin.) Pp. 14.
The Forg-iveness of Sin. M ± SS H tt- Pp. 38.
Warning: Agfainst Intoxicants. ^ m M W: M % ttmM-

Also

A LIST OF
Chinese-Moslem Terms

PREFACE

The story of the life of Mohammed may be read in
English from well-known and standard works, so it may be
wondered why Chinese books should be laid under con-
tribution, especially as these are themselves chiefly trans-
lations from the Arabic in the first instance. There is,
however, an interest in securing the Chinese view-point and
occasional comment, which makes it worth while to translate
some of the accounts of what is more generally known, as
well as some portions which are omitted or but lightly
touched in the standard lives of Mohammed' to be found in
English.

The story of Mohammed must have made a deep
impression on the minds of his followers in China in order,
not only to keep alive the Faith for over one thousand years
at such a distance from the Cradle of Islam, and amid
surroundings so alien from those in which the Faith arose,
but also to cause the number of adherents to so increase that
to-day they are estimated at eight or ten millions. Nes-
torianism disappeared like water into the sand, leaving no
known adherents in the country; and the same is practically
true of the Jewish communities of the past. What, then, is
the dynamic of this religion which steadfastly refuses to be
absorbed by its surroundings, and persistently boasts its
superiority, to all other systems? While fully recognizing,
and giving due credit to, other causes, I believe that the
personality of the Prophet as understood and believed in by
his followers, has been a powerful factor in maintaining the
Moslem religion. A study, therefore, of the Founder of

V

vi PREFACE

Islam Ks he has been known for centuries in China, and
especially as pourtrayed in the standard " Life " written by
a Chinese Moslem, may be not without interest to some
readers.

During a residence of many years in inland China,
though I cultivated the friendship of some individual
Moslems and visited a few mosques out of curiosity, I yet
knew very little about the Mohammedans of this land.
When Dr. S. M. Zwemer visited China in 1917 and 1918,
he greatly stimulated the interest of many in the Moslem,
people and problems concerning them, and it was my
privilege to be closely associated with him in considering
methods of approach for the Christian message. In under-
taking to assist in preparing special Christian literature, I
was led to make a study of Chinese Moslem literature of
which I gradually secured a considerable amount. There is
a fascination in reading of the doctrines and practices of
Islam as set forth in Chinese, but there is little inducement
to translate these accounts, as, in the main, they coincide with
what may be found in English books already existing. The
case seemed different with the book entitled 5? :;i^ H li 3K jl
^ H, "The True Annals of the Prophet of Arabia "; this
was written about two hundred years ago by L,iu Chih (S0@)
the most famous of Chinese Moslem writers, of whom a
brief account will be found following this preface. These
" Annals " are widely known amongst Moslems in China,
and they appear to . be of sufficient interest to justify a
translation. Students of Islam will be interested in com-
paring this account with others and noting the variations ;
in some cases these are quite important, e.g. the marriage of
Zeinab, who is here described as a virgin who had refused
to marry anyone except the Prophet, instead of being the

PREFACE yii

wife of Mohammed's adopted son Zeid, divorced to accom-
modate the Prophet, — one account causing a great scandal,
while the other gives little ground for complaint. Other
concessions to Chinese ideas and behef s will also be found.
To readers who have not much acquaintance with the life of
Mohammed, this book will be found to present the salient
facts, as well as many of the traditions, which have been
handed down through the ages. It will, of course, be borne
in mind that the Text is written by a Moslem, and the
translator is not responsible for the views expressed therein,
nor for the accuracy of the statements made. The trans-
lation now ofifered will help missionaries and others who
read it, to a better understanding of their Moslem neigh-
bors, and it is hoped the result will be a fuller appreciation
of each other's beliefs when Christians and Moslems meet ;
I have usually found Moslems in China friendly, even when
bigoted, and when approached with tact and in a benevolent
spirit, they respond to overtures for friendly intercourse.

On beginning this translation, I had not read Sir Wm.
Muir's "Life of Mohammed," but from about the middle
of the work I have had the advantage of comparing with
that classic on the subject. I have had access to smaller
works on the life of Mohammed, including those by Canon
Sell and P. D. ly. Johnstone. I am greatly indebted to
Hughes' "Dictionary of Islam," by the aid of which I have
been able to identify many names and places which had
been put into Chinese from the Arabic, and also to get light
on many references.

The first half of the " Annals ' ' is given in fairly full
and close translation, as dealing with subjects less fully dealt
with in other books; but from the Hegira (removal to
Medina) onward, as the story is largely one of continuous

viii PREFACE

conquests, I have felt free to indulge at times in selections,
and have occasionally summarized tedious accounts, or have
omitted somewhat irrelevant portions, to keep the book
within moderate limits. The numerous " Forewords " at
the commencement of the Chinese work, as well as much
relating to doctrines and practices, have also been omitted as
not essential to the immediate purpose of this translation.

I wish to acknowledge my indebtedness to the "Chinese
Recorder " for blocks kindly lent, and also acknowledge the
courtesy of Mr. D. E. Hoste of the China Inland Mission"
in giving permission to reproduce some illustrations from
Mr. Marshall Broomhall's "Islam in China" — a classic on its
subject, and one to which reference is frequently made in the
following pages. Mr. Broomhall says in his book (footnote,
p. 74), that Liu Chih's life of Mohammed "has been
translated [summarized] into Russian by Archmandrite
Fallidius. There also exists a French translation of the
Russian precis." I have riot seen either of these, nor heard
of them otherwise than in the above note; presumably they
are nothing like so full as the present translation, which is,
so far as I am aware, the first ever published in English.

The first two chapters may be of interest chiefly to those
who care to read of traditions, curious and apocryphal ; they
give the background of some Moslem beliefs ; but they may
be passed over by those who wish to begin at once with the
life of Mohammed, and who are advised to commence at
Chapter 3.

Isaac Mason.

Shmighai, 1—1—1921.

TITLE-PAGE

he True Annals of the Prophet"

CONCERNING THE CHINESE AUTHOR

The Chinese writer of "The True Annals of the
Prophet of Arabia" was the famous Moslem scholar Liu
Chai-lien (m if M) , sometimes called Liu Chih (gij ®) of
Nanking, who lived and wrote some two hundred years ago ;
he was a voluminous writer and produced many other books
on different aspects of Islam, on the Faith, Rites and
Ceremonies, histories and exhortations. He was well
qualified for his work, as will appear from what is given
below. His tomb is still to be seen outside the south gate
of the city of Nanking and is a spot to which Mohammedan
pilgrims go for prayer and the reading of the Koran. No
other writer's name is so well known or highly respected by
the Chinese Moslems of to-day as that of Liu Chai-lien.

The "Annals" have many prefaces and commendations,
written by admirers of Liu, but I will here give only a
summary of the author's own preface, with the account of
how he undertook the work. Telling of his long preparation
for becoming an author, Liu Chih says that, beginning at
fifteen years of age, he spent eight years in study of the
Confucian books and Chinese literature generally, followed
by six years at Arabic, three years at Buddhist, and one
year at Taoist books. He then gave attention to one hundred
and thirty-seven kinds of " Western books," after which he
concentrated on Arabic studies. He wrote several hundreds
of manuscripts, and printed about one-tenth of them, chiefly
along the lines of the Canons of the Rites and Ceremonies,
and of Philosophy; and now he rounds off his labors by
these annals of the life and times of Mohammed, the whole
scheme being thereby completed.

xi

xii CONCERNING THE CHINESE AUTHOR

The difficulties and discouragements Liu liad to face are
recounted ; his relatives and friends disliked his being such
a bookworm, and not attending to the usual affairs of life.
He moved from place to place, visiting many famous spots
and securing such material and help as he could. He
pursued his reading among the dust of the carts by which he
travelled, and even when riding on his beast.

Having written his first copy of the manuscript, he tried
to get criticisms and suggestions, but found his friends
unwilling to do anything but give compliments, which did
not satisfy him. At last he heard of a library of one Hsii,
of Ts'eng Liu, and thither he went, and came across a book
of records of the Prophet in the Arabic, which was fuller
than anything he had seen before ; he rejoiced at this find as
a mark of God's favoiar, and set to work to re-write the
whole of his manuscript, and finished the work in 1724,
having been engaged on it for three years and changed
locations ten times, during which he had travelled thousands
of li, and written the whole of the manuscript over three
times.

After some further remarks about difficulti-es, and with
apologies for short-comings, the writer commits his work to
the patience of readers, only wishing that it had been more
worthJ^ The manuscript remained unpublished for over
fifty years owing to lack of funds, until one, Yuan Kuo
Tsu, raised subscriptions for the purpose, and the book was
published in 1779; it consists of twenty small volumes, and
contains much of interest besides the records here
translated.- With this introduction, we now proceed to the
"Annals" themselves for our view of Mohammed and
his timeSi

CONTENTS

Page
i

V

Foreword

Preface

Concerning the Chinese Author . xi

CHAPTER I .. .. I

Introductory — The honour and nobility of Mo-
hammed— Records of the ancient prophets —
Mohammed's ancestry — Transmission of the
Light for fifty generations from Adam.

CHAPTER n .. ..28

Wonderful evidences connected with the birth of Mo-
hammed— Adoration of angels — His first ascent
to heaven — Congratulations and alarms — -The
"Year of the Elephant."

CHAPTER in .. '-2,7

Birth of Mohammed — Legends of his infancy — Jews
and Christians fear him—rDeath of his mother
Amina — Adoption by Abd ul Muttalib — The king
of Abyssinia prophesies — Death of Mohammed's
grandfather — Adopted by his uncle Abu Talib —
Refusal to worship idols.

CHAPTER IV .. •• 55

Second miraculous cleansing of Mohammed — Meets
monkBahira in Syria — Strange dreams — Marriage
with Khadija — Birth of Fatima — Rebuilding the
Kaaba — Mohammed adjusts the Black Stone —
Beginning of visions.

xiii

xiv CONTENTS

; , , Page

CHAPTER V .. ..73

First evidence of Mohammed's commission — Khadija
believes — The first twelve disciples — First
messenger to China — The Koreish believe and
afterwards turn away — Believers take refuge in
Abyssinia — Jews and Christians try to stir up
persecution in Abyssinia.

CHAPTER VI .. ..lie

Conversion of Hamza and Omar — Ban on the Hiishim
family — Death of Abu Talib and Khadija —
Mohammed stoned at Ta'if — Marriage with
Sauda— Deputation from Medina — Pledge of
'Akaba — Ascent to heaven^Migration to Medina.

CHAPTER Vn A.H. I . . 129

The Hegira (a.h.)— Flight of Mohammed— Arrival
at Medina— Building house and mosque — Deputa-
tions congratulate — Classification of followers —
Marriage with Ayesha.

CHAPTER Vm A.H. 2 .. 145

Fatima married to Ali— The Kibla— Battle of Bedr —
Abbas believes — Death of Abu Lahab — Asma the
poetess killed — The Beni Kainuka exiled.

CHAPTER IX A.H. 3-4 • • 164

Abu Sufyan's attack and defeat — Murder of Ka'b —

Hafsa married to Mohammed — Battle of Ohod —

Birth of Hasan — Beni An-Nadir exiled — Sufyan

again defeated — Mohammed marries Um Salmah.

CONTENTS xv

Page
CHAPTER X A.H. 5-6 .. 179

The Mustalik tribe conquered'^-Marfiages of Mo--
hammed — Ayesha suspected — The Fight of the
Ditch — Koreish captains slain — Massacre of the
Beni Koreiza-^The" Koreish seek peace — Moslem
embassies sent to other countries — The Roman
Emperor commends Islam — Submission-of various
countries.

CHAPTER XI A.H. 7-8 .. 203
The conquest of Kheibar — Additional marriages of
Mohammed — Present of a poisoned lamb-^The
pilgrimage to Mecca — Three leaders of the
Koreish submit — Battle of Muta and death of
Zeid — Sufyan sues for peace.

CHAPTER Xir -A/H. 8^ .. 21c;

The conquest of Mecca^— Worshifiatthe Kaaba — Des-
truction of idols — An amnesty proclaimed —
Mohammed returns to Medina — The siege of
Ta'if.

CHAPTER XIII A.H. 9 . . '225
The Beni Temlm submit — Other submissions — Mo-
hammed lives temporarily away from his wives —
Expedition to Tebuk — Sundry miracles — Death
of king of Abyssinia — Abu Bekr sent on the
pilgrimage.

CHAPTER XIV A.H. 10 .. 234

People of Nejran submit — Death of Ibrahim —
Embassies of submission — The Roman Emperor •

xvi CONTENTS

Pack
makes enquiries — Three rebels punished — The
Farewell Pilgrimage of Mohammed — Fixing of
the Pilgrimage rites.

CHAPTER XV A.H. lo-ii.. 243

The spread of Islam to distant places — The Pretender
Museilma — An expedition to the Roman frontier.

CHAPTER XVI A. H. 11 .. 252

Sickness, parting injunctions, and death of Mo-
hammed (June, A.D. 632).

Appendix I. The firsf entry of Moslems into China 265

,, II. Stone monument at Sianf 11 .. .. 277

,, III. Chinese Mohammedanism .. •■ 282

Index . . ■ • . . . ■ . . . . ' . 307

UST OF ILLUSTRATIONS

Mosque and Minaret at Canton . .

Facsimile of Chinese Title-page

Map of Arabia in the time of the Prophet

Mecca and the Kaaba

The Blank Stone at Mecca

Page from a Moslem ritual

Part of First Chapter of the Koran

An Imam preaching in Mosque

Medina

The Mihrab, or prayer-niche, of aShangh
Mosque

Ancient Moslem -Grave-yard at Canton

Interior of a Tientsin Mosque . .

Plan of Mecca and the Kaaba . .

The Kalima, etc. . .

Parting Injunctions of the Prophet

Moslem Tomb at Canton

Training School at Shanghai • .

A Ming dynasty Monument ...

A Monument at Sianfu, Shensi

Chinese Mohammedan Paraphernalia . .

Page

Frontispiece

ix

Facing 2

36

.. 68

.. 83

.. 84

Facing 114

136

146

171

218

240

•• 259

. . 260

Facing 268

„ 268

„ 276

., 277

302

xvn

THE ARABIAN PROPHET

CHAPTER I

Introductory— The honour and nobility of Mohammed-
Records of the ancient prophets— Mohammed's an-
cestry—Transmission of the Light, for 50 generations
from Adam.

Of all things between heaven and earth, Man is the
most noble. Among men there are saints, sages, wise and
foolish. The saints, or prophets, are the most honourable.'-
Prophets are classed as ordinary prophets, apostles, major
prophets, and the most-eminent Prophet. The most-eminent
Prophet- is the highest, and this is Mohammed, the most
honourable man of all time and of all places; therefore
he is called the Most Holy, M. M (hereafter translated thfe
Prophet) .

The form and principles of all things are to be found
within the compass of the nine heavens and the seven earths.
The heavens are superior to the earths, and the empyrean''
surpasses the heavens. The nature and principles of the

1. "Sheng " Ji = holy, sacred; in Chinese literature it is used
in reference to Confucius. In Moslem books it is used of the Old
Testament saints and of others of special distinction, including
Jesus. It may appropriately be rendered " prophet " in the broad
sense of that -word, and is generally so translated in this work.
" Chih Sheng " ^ ^ is reserved specially for Mohammed, whose
personal name is avoided when possible in the original. For this
designation, which means the Holiest or Most Saintly, I have
reserved the term " the Prophet."

2. The original is [I^ ^ ^ and probably represents the Arabic
•Arsh = God's Glorious Throne (Koran, Surah IX, 31), which is
above the nine heavens.

2 THE ARABIAN PROPHET

Prophet were situated in the empyrean, therefore his
position is more honourable than any within the heavens ,
and the earths.

The earth is divided into Seven continents, and Arabia
is the most honourable of these; the Prophet was a man of -
Arabia. In Arabia the two cities, Mecca and Medina, are
the most distinguished; the Prophet was born in one and'
died in the other. Thus his dwelling-places were the most
honourable under heaven. Arabia was the place where
rnan was first created and where a country was iirst formed.
Mecca is the most central spot of all the countries under .
heaven; that the Prophet should have been- born there is
another evidence that he is the mos.t honourable of all.

Of all the tribes of Arabia, the Koreish was the most -
noble; the Prophet was a scion of the Koreish. The
Koreish regarded the house of Hashim as the most noble
among them; the Prophet was a descendant of Hashim..
Thus his tribe and his family were the most honourable
under heaven.

Erom the time of creation onwards, never was there a .
period so auspicious as that in which the Prophet appeared^ •
and that he should be born at just that period is another ,
proof that he is the most honourable of all.

The 120,000 prophets scattered throughout succes'sive
generations were sent for the instruction of all regions; but
each was limited to one region or one period, and outside
of that period or region he had no standing; and when his
particular period was past, his teaching was superseded.
The Prophet unified all teaching, and gathered up all the
books into one; his Book and his teaching are the most
honourable of all under heaven and of all, time. Therefore .
his teaching can be efifective anywhere, and his Book will-

Lon^iude East 30" of Greenwich

VIRTUOUS ANCESTRY OF MOHAMMED 3.-

last for ever without being changed or superseded. This is
another proof that he is the most honourable one.

In the case of ordinary people who reckon up their-
ancestry, whether ten generations or several tens of genera--
tions, there are none .who can claim that all their forbears ■
have been worthies and men of rectitude. - The Prophet
could, from his father and grandfather, go back right to
-Adam, 50 generations, all having a reputation for goodness:
if; they, were not prophets, then they were kings, and all '
were highly honoufed by their contemporaries, and they
transmitted their worthiness to their descendants. The,
Prophet's genealogy was the most honourable ever
known.

The ancestors of the Prophet, going right back to
Adam, had never worshipped idols or prayed to heathen
gods; nor was there any unclean person among them.
This virtue of the ancestors, nourished and cultivated
generation after generation, culminated in the Prophet,
and in accumulated virtue he was the most honourable
one.

The original form of an ordinary man is contained in
the backbones of his ancestors; but the Prophet's original
form was seen in the foreheads of his ancestors. As the '
head is the most noble part of the body, and the forehead is
the most honourable part of the head, we thus see that the
place from which he received his likeness was the most
honourable.

The original form of the Prophet was manifest on the
forehead of Adam; his original principle \^as situated in
the highest part of the ninth heaven ; his exalted name was.
found in the foremost part of the empyrean; how could he
be other than the most honourable one ?

4, THB ARABIAN- PROPHET

The prophets and worthies may be likened to the stars,
and the Prophet to the sun. Transforming by means of
instruction may be likened to the baking of a cake; the
former prophets planted the wheat and made the flour and
mixed it suitably; the Prophet completed the process of
baking the cake.

The Prophet was the most cherished person of the
whole creation, wherefore the lyord God^ said to Jesus :
" Had it not been for Mohammed, 1 would not have
created heaven, earth, men and spirits." So there can be
no doubt that his was a special life.

In creation, the Prophet was the most honourable; his
natural endowments and gifts, and his aspirations, were of'
the highest; his family and his dwelling-places were most
noble and distingiiished. There was not a single thing
connected with him which was not most honourable, hence
he is called the Most Holy Prophet. The roof of heaven
bore his name, and on the gates of, heaven it was inscribed ;
the ancient books recorded his name, and angels and devils
extolled it. The Prpi^fiet's own body bore the stamp of his
name, and heaven, earth and all things were created in the
likeness of his name. Who or what, is there, in heaven or'
on earth, which can surpass the Prophet ? Everything reverts
to the Prophet like all streams return to the sea. Those
who return to him are the correct, and those who do not
return to him are the deceived. In highest honourj who
can be compared to him?

I. " Chu" i =.Lord. is the term commonly used by Chinese
Christians when referring to the Lord Jesus. Moslems speak of
Jesus as a prophet or apostle, and reserve the use of " Chu" for God
tbe Supreme, very often adding ^ " chen " = true.

THE ANCIENT PROPHETS 5

A Record of the personal appearance of the
ancient prophets.— Abu Bekr, the successor to Mo-
hammed, sent a messenger named Hsi Shang to Rome^ to
spread the Faith. On arrival he was adrriitted to the
presence of the king who sat on his throne among hrs
ministers, in great state. On entering, the messenger Hsi
with a loud voice repeated the Kalima (There is no deity
but God, and Mohammed is the Apostle of God), at which
the palace shook, and the king in fear asked the visitor
to be seated. Hsi bowed and seated himself.

" Your country is a place of etiquette," said the king,
"why do you not koiow{knock head on the ground) wheh
you see the king?"

"Those who belong to the Faith do not koiow," an-
swered Hsi. "The ceremonies instituted by the Prophe't
are different from those of ordinary peojple."

Pie then proceeded to explain the ceremonies in detail,
and emphasised that the koiow was reserved for God alone,
and could not be given to kings and princes. The king
inquired further about the Faith and finally expressed his
pleasure at having had the opportunity to become acquainted
with it, and offered to give up half his kingdom to Hsi iit
he would stay at the palace and daily give instruction in the
matters concerning the Faith.

One day the king remarked that he had in his possession
a precious thing, and he desired Hsi to fast and purify
himself and then examine . this thing. - Hsi did so, and
received a casket made of pure gold and containing a smaller

I. while Rome is the name given, it may be that the place
teferred to was not the city of Rome, but the seat of the Eastern
Emperor for the time being.

6 THE ARABIAN PROPHET

casket inside; the king himself opened this smaller casket
■ and took out a book in which was described the personal
appearance of the ancient prophets, as follows: —

Adam, the ancestor of man, had a beautiful face, with
•flashing eyes. The upper part of his body was unclothed,
and he had much hair. His hair was made into two plaits,
divided and thrown to the right and the left.

Of Noah it was recorded that he had a large, head, and
red eyes; dishevelled hair, and a mournful appearance.

Abraham had a prominent nose, an Imperial counter
nance with an eye like an emperor; straight eyebrows,
.expansive forehead, large ears, and .vyhite beard and
whiskers in three curly divisions.

Moses was strong and fine-looking; with round head,
puckered mouth, sidewhiskers, chubby nose, thick lips, bright
and piercing eyes ; and from his person there emanated an
unusual fragrance. He made a dignified appearance.

Lot had an admirable appearance, with his hair hanging
down, and a complaisant countenance.

Isaac had a pleasing face, the colour of an apple; he
was graceful and retiring, humble and harmonious in dis-
position.

Jacob was similar to Isaac, but hfe was a little hare-
lipped in his lower lip.

Ishmael was of beautiful appearance, with aquiline
'nose, tall body, modest and well-controlled ; his face was
slightly red. This man was the directancestor of the line
of Mohammed.

Joseph was unusually plump and good-looking, with a
face like the clear bright moon.

David's countenance was ruddy; he was corpulent and
had a short neck.

A I'RECIOUS CASKET 7

Solomon was ruddy like David, and had big hands and
.Jong feet.

Of Jesus it was recorded that he ,had a white face,
black hair, regular eyes, and long eyebrows. There was
also a description of the appearance and deportment of
Mohammed, but these are spoken of later on.

On seeing these records, Hsi salaamed and said: "1

■•-am very fortunate to receive this book and to know about

•the appearance of the prophets; if I find that the descrip-

:tion of our Prophet is correct, then that of the others will

jalso be correct. May I venture to ask where this book

came from?" ;

" It was given by God to Adam who was tlien able to

personally picture the appearance of his descendants the

prophets," replied the king. "At first it was hidden in the

.West, at the place where Adam died; afterwards it was

removed and committed to certain of the prophets, who,

fearing that in the course pf time it would be lost, had it

transcribed and handed down to the present. First it was

■on slips of crystal, and afterwards on paper.. You have

obtained from me a sight of this book and know about the

former prophets; I from you have obtained the knowledge

.that this casket is not a common one, and I have moreover

.Jearned to know that Mohammed is truly -the Prophet, I

•would like to give up my country and be a Moslem, and

cause that the Moslem Faith should be observed throughoiit

■this country."

. The king then richly rewarded Hsi Shang, but Hsi
would not receive the rewards.. On his return he gave a
;f uU account of the matter to Abu Bekr, who was pleased
.and said: "He cast away his -kingdom, and you have
:gaiued a kingdom;, he would rejoice to be poor, and you
,are glad that he has wealth."

8 THE ARABIAN PROPHET

The Testimony of the Historic Books to the
virtue of the Prophet. — One of the ancient books says
that Adam said to his descendants : — "God made me to be
the ancestor of mankind, and to be the most noble of all
living things; this you all know. But among my posterity
there will be one more honourable than I, named Mohammed,
who will be the Seal of all the prophets. His wife will be
named Khadija, whose inner virtue will exceed that of Eve.
In my case the devil brought about depravity and rebellion;
in his case there will be brought about cot rectness and good
results. "

The Taurut (name given to the Books of Moses) says :
" The Prophet will be born at Mecca, and will receive his
commission there, and from that city will give his Imperial
commands. He will be of the direct descent from Ish-
mael."

The Injil (name of the Book of Jesus, or the Gospet)
says: "Jesus said to his disciples, 'You love me and
believe me : receive my commandments ; God has told me
Ihat after me there will be no prophet except one, that is
Mohammed. He is the chief of all the prophets, and their
Seal. His influence will spread to all quarters, and his
virtue will enrich and pervade all generations. All religions
will be amended and revert to his one religion, and never
change again to the end of the ages. When this prophet
receives his commission, you, or your descendants who are
then living, should follow his religion and tell the true
words to others. There will be Jews who wilPnot believe
your words, but will in many ways seek to injure you; ybu
may commit all to the Prophet who will believe your words.
Some of my followers will ultimately mistake me for the
Lord, and not believe the Prophet of the last age ; but you

THE GOSPELS AND THE KORAN 9

must not agree with them, otherwise in the days that follow,
religions will be false and mistaken, and in hopeless con-
fusion.' "

Of the Injil, or Gospels, there are four, namely Mat-
thew, John, Mark, and L,uke, all of which are said to be
books given by God and containing the words of Jesus. It
is not generally known that originally there was only one
■Gospel, in the Syriac language, and afterwards the disciples
■each altered to make his own Gospel, and these were
propagated to all quarters. The style of the writing being
different, it was difiicult to keep the meaning in agreement,
and it could not be other than that gradually mistakes arose
and the original text was lost sight of. The main body of
■the Jews and Christians had no longer access to the ancient
text, but could only hear what the schoolmen handed on ;
the four volumes also disappeared in course of time, so it
was all the more difficult for people to know what had been
ihe original text. Hence, though there is a Gospel, it is as
though there was none. In the time of Mohammed, Rome
alone had one remaining ancient copy, and afterwards that
also disappeared. God commanded our Prophet to spread
the Faith to all quarters by means of the Koran, in one
language only — Arabic — to be recited and transcribed, but
not translated into other languages; hence it remains the
same for all time, and its principles are the same in all
countries.

The Zabur (Book of David, the Psalms) says that God
foretold to David that Jesus would be a prophet whom the
people would take to be the Lord. David said to God:
" Why not send a messenger from heaven to proclaim to
the people that Jesus is a created servant, and is not to be
worshipped as Lord?"

10 THE ARABIAN PROPHET

" I do this," said God, " to try the people of the world
and see who are true and who are false, who are good and
who are untrustworthy."

God also -foretold to David that Mohammed would be
the Sealed Prophet of the last times ; his character would
:be higher than that of previous prophets as the sun is
stronger than the stars. David asked what his character
would be like and God answered: "He will have a com-
passionate nature and a .heart. of salvation; his rites and
ceremonies will manifest his goodness, and he will be strict
and dignified in governing. Plis efficacious actions will
come naturally, and everything will respond to him; his
rewards and punishments will be just and correct, .and
everybody will incline to submit to him. From his birth to
his. death he will be free from anything selfish or under-
hand."

The Jews had a hidden book in which was written the
name of M.ohammed, but they would not tell the people
Their book said that at the time when he was born there
would appear a special star for the occasion, and the same
when he received his commission ; the star was clearly seen,
and they knew that this was the man referred to, yet they
would not follow him, but were envious and afterwards
sought to kill him. God, however, determined to protect
the Prophet and to completely cut off the Jews' religion:
He also gave strict orders that those who followed the Faith
were to be regarded as the correct, while those who opposed
would fall into delusions from which they would never
escape,.

(Here follow various other testimonies, including that
of the angels, to the excellence of the Prophet; translation
of these is omitted. )

THE LIGHT OF MOHAMMED i-i

The Record of the transmitting of the Light of
Mohammed through successive generations of his
ancestors.— The Prophet was first established in the
:pre-existent heaven and earth, his designation then being
Ahmad, and he was the progenitor of ail creation. When
he was born into the later heaven and earth as the Completer
of the work of all the prophets, he was named Mohammed.

He was born at Mecca and died at Medina. He was
•the Holy One and the Emperor of Arabia, the Teacher and
"King of lOO generations. He was the descendant of Adam
in the 50th generation, and the fifty in the line of succes-
sion were all famous men, but the details of their fame and
the history of their deeds, and their ages, cannot be fully
recorded. In the present instance we have examined the
books, " Records of Arabia," "The Records of the Prophet"
and "The Universal Records of the enumerated Prophets,"
and from these we know, in a general way, the things which
iollow.

The first Ancestor, Adam.

Adam was the first ancestor of all men. In six days
God created heaven and earth and all things, and on the
seventh day he created Adam, using the essence of the four
elements for his body, and the nature of the True Unity
^God) for his soul. Adam having been given life, then
the form and principle of all men were received from his
Jjody and nature, being originally enfolded in him. There
was an exception in the case of Mohammed whose original
^orm was manifested on the forehead of Adam, the form
jbeing like to a precious gem, brilliant as the sun and moon.

From Adam's side Eve was born, and they were paired
<as husband and wife. When Eve conceived, the precious

12 THE ARABIAN PROPHET

Light was transferred to her breast, and when Selh was
born, the precious Light was manifest in his foretead. At
that time Adam received command from God and made
covenant with Seth, saying: "Reverend indeed is this Light!
the purest ever known. Cultivate thy person; preserve
gravity of demeanour, and observe the commands. Seleiit
only a virtuous woman for wife, and let your intercourse
be pure. Be careful in all movements and watchful over
food; pay no regard to what is not correct, nor think of
what is not according to the right. Tell these instructions
plainly to thy wife and to thy son, and let them go down to
thy descendants, and in the observing thereof prosperity
and happiness will be assured."

Seth, — the second generation.

Seth received the covenant, and he selected a beautiful
wife, Weihowai, whose face and virtue were both excellent.
The match was arranged by the angels. Adam presided
over the marriage, and made a beautiful house to which to
take the bride and consummate the ceremony. When
Zanuish was conceived,, the Light on Seth's forehead dis-
appeared, and was manifested on the breast of his wife,
and when Zanuish was born, he bore the precious Light on
his forehead.

Seth took Zanuish to Mount Zabir (Sinai) and enjoined
him, saying : "God gave command to my father, the Erhperor,
to bind upon me and my descendants to reverently preserve
ifrom all harm the sacred Light, the purest ever known.
Do not be reckless in taking a wife, nor otherwise
behave unbecomingly; take heed to your body, and be
watchful over your passions. You are now the bearer of the
covenan tof the precious command." Zanuish received the

NOAH AND THE FLOOD i3

command with obeisance and said : "My father's instructions
are reverently received; your unworthy son will not dis-
regard them, and will not dare to losa the command which
has heen given by the Lord."

(There are many names in the, succession which follows
which have little or no comment on them; such names are
here omitted.)
■Noah, of the 10th generation, was the 40th ancestor above

the Prophet.

He was one of the major prophets. In his time the
hearts of men were crafty and vicious, outraging all natural
goodness, which greatly angered the Lord who sent a flood
and drowned them all. God commanded Noah to make
a boat and go on it first; he obeyed this instruction and
believed the doctrine ; with him there went into the boat
over seventy people who remained in the boat floating about
for three months, then the waters subsided. Noah com-
manded'his sons to regulate the waters in the four quarters,
which accounts for the four quarters of the earth being
peopled. The eldest son, named Shem, was the one to vihom
was transmitted the sacred Light; he watched over the
middle portion of the earth, that which is now Arabia.
The second son, named Ham, controlled the western part of
the earth, which is now Europe. The third son, named
Japheth, controlled the eastern part of the earth, which is
now China.
Abraham, of the 21st generation, was the 30th ancestor

above the Prophet.^

I. Mohammed is definitely stated to be the soth in line of
descent from and including Adam; our autlior here and elsewhere
seetns to make the count to be 51, confusing his own figures. A
Chinese-Arabic genealogical chart in my possession gives Moham-
med as the 52nd.

14 THE ARABIAN PROPHET

He had unusual wisdom from his birth, and at seven
years of age he took an axe and cut ofif the head of an idol.-
Those around que&tionied him :

" Have you killed the god ? "

"Ask the god," he replied.

" The god cannot speak."

"If he cannot speak," said Abraham, "he must not be'
vvorshipped; you should worship one who is able to do'
something."

Those around had nothing more to say. Abraham .
could thus reason back from what had form and likeness to
the God who has no likeness, and so he helped to prosper the
correct Faith.

In the time of Abraham the heavens were pure and
the earth was peaceful, .aqd all things. were good; evil
spirits hid themselves; the seasons of the year were propi-..
tious and everything was as good as could be desired. The ,
prophet disbursed wealth; he had a continuous round of
entertaining guests, visiting the sick, lending to the poor,
taking pity on orphans and caring for the aged, and looking
after the dying and the mourners. Near and distant, there
were none who were not benefitted by him, and as he dealt
liberally with men, so God dealt liberally with him; his
oxen, sheep, and camels were ten times as inany as other
men had.

One day Abraham said to God: "L,ord! what virtue
have I that I should receive all these blessings from
Thee?"

" Dost thou not know," answered God, " that the Light
of Mohammed has come down from Adam to Thee? the
further the succession, the more bright is the lyight. Dost

ABRAHAM AND ISAAC 15'

thou know why heaven and earth are pure and peace-
ful and everything happy? Among the descendants of
Adam and the ancestors of Mohammed, thou art the most
honourable. Mohammed will be the most honourable of
thy descendants, who will bring to completion all re-
ligion; this work takes its beginning from thee; thy birth
is an earnest of his birth, and thy religion is an earnest of
his religion... He will put into practice and propagate thy
religion and inherit thy rite of circumcision ; he will amend
the teaching of all the former prophets, and gather all up
into one Kaith. O Abraham, take great care of this Light; '
carry out my previous covenant, and pass on the command
to thy children and grandchildren, and let not the succession
be broken." Abraham on hearing this bowed his head and
said, " I thank ijiy L,ord and reverently receive the com-
marlds, and promise to carry out my Lord's purpose."

Abraham afterwards sought a daughter of his uncle as
wife; Sarah admired his virtue and being desirous of
transmitting the sacred Light, she was united to him in
marriage. But on coming together, Sarah was barren for
many years; so Abraham married Hagar, who was very
poor, but who conceived at once, and the Light was trans-
mitted. Sarah was vexed and mourned day and night
until she lost both sleep and desire for food; the Lord had
compassion on her for her genuine love of the prophet,
and promised her that she should be rewarded by having
many prophets descending through her; sO she also con-
ceived and bare Isaac. Hagar gave birth to Ishmael the
one by whom the Light was transmitted.

God gave a revelation to Abraham; and when he was
about to die he gathered his sons to him and instructed
them, saying: "Ishmael, God loves thee, and thy sons and

i6 THE ARABIAN PROPHET

descendants will be prophets and kings ; the kings will be
many, but the true Prophet only one. Reverently hold to
the command of the Lord, and protect the Light generation
after generation without intermission. Isaac, God loves
thee and will bless thee and cause that thy sons and de-
scendants will be prophets and kings ; the prophets will be
many and the kings few. Reverently submit to the Lord's
commands, and preserve natural goodness generation after
generation without intermission."

Abraham gave oath to Ishmael on Mount Zabir, saying:
"This is the place where our Imperial ancestor received
the command; this is the book left by him with instructions
to me to pass on to thee and to thy descendants ; thou art
now the appointed one with the received command." It
was an auspicious occasion, and the clouds dropped their
sweet dews.

Kedar {?), the son of Ishmael}

From his birth Kedar had valour and resolution ; he

developed wonderful ability in the eight arts, surpassing all

the other men of valour; he was a skilled archer, being

strong in the muscles of arms and sides. He had lorig hair

upon his body. He was fond of hunting and riding, and

when he went out hunting his forehead bore the sacred

Light and the graceful deer were dazzled as by the light of

the sun. All the talented women and girls desired to be

in the Imperial household, considering it would be good

fortune to be wife or concubine. When Kedar was stirred

by these attractions, he suddenly became conscious of a

I. In Gen. XXV. 13, the firstborn of Ishmael is Nebajoth,
followed by Kedar. The Chinese historian uses the characters
?fe ^'] % which more nearly resemble Kedar, hence this name is used
in the translation.

KEDAR TRANSMITS THE LIGHT 17

prompting to be careful in observing the previous covenant
and to reverently protect the sacred Light.

So Kedar looked all around for a woman of exceptional
goodness among the irreproachable families and took lOO
wives, but the Light was not transmitted; for this he
grieved night and day until he could neither sleep nor eat.
God then sent an angel to say to him: "As thou art the
king, why canst thou not transmit the Light in purity and
correctness like those of former days? Thou also should
by purity and correctness seek this favour ; be resolute in
desire, and conform to the sacrifices, then thou wilt obtain
thy desire." Kedar thereupon offered 100 camels as a
sacrifice and they were burnt up from heaven. He was also
conscious of something telling him to go and sleep under a
'certain tree, and he could marry the one whom he should
dream about. In his dream he heard a voice, saying, " The
sacred Light is the source of all light. Arabia is most
eminent of all countries. In Arabia there is a woman
named Adsoer, a chaste virgin, good and virtuous." Kedar
understood, and sent to Arabia, and obtained the princess
Adsoer and married her, and forthwith she conceived and
the Light was transmitted to their son Haimehli.

When Haimehli was grown up, Kedar observed the
former regulations and gave oath to him respecting the
covenant, on Mount Zabir. While they were there, sud-
denly there appeared a young man who saluted them; on
being asked why he had come, he replied that he had come
on important business ; then with his hand he touched the
ear of Kedar who immediately died. Haimehli was wroth
and said, " Have you slain my father? " The young man
said, " Look carefully and see if he really is dead." When

18 THE ARABIAN PROPHET

Haimehli turned round again, the young man had disap-
peared, and he then knew that it was the angel of death,
and that he was now fatherless.

Edudeh, one of the ancestors, was skilled as a writer
and was the forerunner of all writers; none of those of
his time could equal him.

Munidu was skilled in military art; he often fought
against the Jews, and always was victorious.

Nadsaer^ his son, was still more famous in his handling
of soldiers and in his calculations ; he had a " spirit flag,"
and when this was unfurled, "spirit troop's" came to him.
Erom his time forth, the Jews never dared to again cause
trouble.

Mtcdsider was a king of fine appearance and talent; he
chose for -wife Hochimeh, a woman of exceptional beauty ,
and virtue. But husband and wife-grew old without having
a son, and the Light remained untransmitted. When urged
to take a concubine, the king said that the Light would not
be transmitted through such an alliance; and when again
urged to take other wives he said that he should not find
one more virtuous than his present wife. The people feared
that he bore the Light in vain, and that their expectation
was about to fail. Then God did a mar^^ellous thing and a
son was given to this couple in their old age. This son was
not only wonderful because of his birth, but was also
remarkable for his talent and knowledge and for the way
he acquired learning without a teacher. His people re-
garded him highly, and when he was elected king, the sound
of sacred praise came forth from behind him.

Nadsuer, of the 3/'th generation, and the r4th above
Mohammed in the ancestral Une,^ was king of Mecca;

I. See Note i, Page 13.

AN AUSPICIOUS DREAM 19

his fame was spread far and near, and the transform-
ing influences of his virtue extended to people and
to things, and by general consent he was given the name
Koreish, meaning that he was the most noble in all the
world. All those who are known as the Koreish spring
from his line. Nadsuer dreamed that out of his back there
grew a tree with many' branches and luxuriant foliage; it
reached right up to heaven and the light of its leaves was
dazzling. Innumerable people, ,fair of countenance and
with splendid physique, climbed up its branches. This was
a sign of his incomparable honour, and that from his
posterity there would arise, a great prophet who would be
able to amend all past teachings and put away idols and
images; the people of the two sects— Jews and Christians'—
would plot to kill him, but God would protect him, and by
breaking up their schemes, would cause their planned
mischief to fall upon themselves.

2, In the original introduction it is stated: "In this history
the term rl J6 (two sects, or clans) refers to Jews and Christians,
The Jews were followers of the teaching of Moses, and the Chris-
tians were followers of the teaching of Jesus. At first they both
acted according to the teaching of their respective prophets; they
worshipped the One God only and had no irregularities. Later on
they were affected by heresies and worshipped the gods and served
idols. When our Prophet came to restore the correct religion and
to sweep away heresies, everybody submitted except these two sects
who were obstinate and would not fully submit but to the end re-
mained in heresy." It will be seen how, again and again, the people
of these two religions are described as plotting together for the injury
of Mohammed; the historian either does not realize the division
between Jews and Christians, or else he supposes that the hatred of
them both was so strong as to cause them to forget their own divi-
sions in the intensity of their desire to put down the new religion.

20 THE ARABIAN PROPHET

hashim, the great-grandfather of Mohammed. His
original name was 'Amr, but he was called Hashim because
of his benevolence and virtue, which were of exceptional
quality, so that there were none of the people, near or far,
who did not share in the favours of his bountifulness;
therefore everybody extolled him, and people came from
all countries to his court. When they saw that his forehead
bore the sacred Light, bright as the sun and moon, and
understood that a great prophet was about to appear, then
from kings and dukes, and great and rich families down-
wards, all selected their most admirable women, taught them
decorum and dressed them in fine clothes, with precious
jewels as adornment, and sent them in chariots as presents
to add still more to the felicity of the king, and to assist in
transmitting the Light; but he would not receive them.

Rome was at that time the principal country in the
world, and its king sent an envoy with a letter, desiring to
contract that his daughter should be married to Hashim;
but Hashim would not consent because she was a Roman
Catholic; so he simply returned thanks and said, "There
is a decree of Heaven which must be taken seriously into
consideration, and I will wait for this before taking action."
Hashim went up Mount Zabir^ and ther eperformed a great
sacrifice and prayed, and an angel transmitted the command
that he should marry Salmah; on enquiry he found that she
was the daughter of a poor family, but chaste and good, so
he married her, and there was born Abd ul Muttalib, and
the sacred Light was transmitted.

!• "B ib "^ Zabir, is a name for Sinai, but in view of the
distance of that mounlain from Mecca, it may be that some other
mount is here referred to.

ABD UL MUTTAUB 21

Hashim in his last illness called the men of the Koreish
tribe, who came to his bedside, and he charged them saying:
"You and I are all Koreish, from one ancestry, all the
posterity of Abraham and Ishmael: God sincerely loves
you all, and has caused you to live in a land of blessing. I
have received the blessing of our former kings, and the
favour of the Lord, that I should be your Head. I am
now seriously ill and can no longer wield power, so I hand
over the precious heirlooms of the kingdom, — the flag of
Nadsaer, the bow of Ishmael, the lock and key of the
Kaaba, — all these I give to Abd ul Muttalib as he will inherit
the throne; hold him in esteem, and do not transgress
against the command."- When Hashim died, Abd ul Muttalib
succeeded to his position.

Abd til Muttalib, the grandfather of Mohammed, in the
48th generation from Adam. P'rom his birth he was very
modest, and ,in his youth was grave and respectful, and as
a young man he had no disposition to the usual follies; he
was dignified and respected as he moved among the elders.
His forehead bore the sacred Light, brightjis the lustrous
sun ; whenever he went out those who saw it had their path
obstructed by the brightness of the Light. His father
Hashim arranged for him to marry Kubehlieh, by whom
there was born to him Haris. His wife Kubehlieh dying,
Abd ul Muttalib married again, taking Tehsing. When he
succeeded to the throne, all the countries congratulated and
sent presents; everywhere there was tranquillity, and the
winds and rains came at their proper seasons.

Abd ul Muttalib's son Haris saw in a dream a man who
called out that Abd ul Muttalib should descend the pure well ;
Haris told his father, who did not know what could be the
meaning. Another day he- dreamed that the man said.

22 THE ARABIAN PROPHET

" Descend the Zem-Zem spring." But they did not know
where this was, so they prayed the Lord to make it clear to
them. That night the man in a dream described more fully
by what signs the place could be known, and one day as
Abd ul Muttalib was strolling near the sacred temple, he
saw the appointed signs, so he called his son Plaris to bring
a hoe and dig, and they found a dry well, which was the
one dreamed about. Abd ul Muttalib wanted to go down at
once, but his son said he had better not. They then told
the people, and the people said he must not go down lest
there should be some misadventure. Abd ul Muttalib said :
" It is the command of Heaven; I pray the Lord to protect
me ; I vow that when I have ten sdns I will offer one of
them as a sacrifice in thanksgiving for being kept' from
harm." He then, by means of a rope, descended to the
bottom, and suddenly saw a bright shining light, and on
looking more carefully he saw several fine swords which he
brought up ; when the people saw them they congratulated
him, saying that these were propitious omens which should
be kept either in their own circle, or else divided among the
surrounding towns. Abd ul Muttalib said that these precious
articles belonged to Mecca; they were public things, and
must go into the sacred treasury. Water was then seen,
bubbling up in the well, and this was of extraordinary
sweetness; at the time they, called it "holy water," and it
is now known as the Zem-Zem well; all who go on the
pilgrimage must drink of this water.

Abd ul Muttalib had five wives, and begat seven sons,
but the Light was not transmitted, and his grief was shown
upon his countenance. One night he had a wonderful
dream, at which his whole body trembled. He went to.

A REMARKABLE DREAM 23

enquire of a diviner and told him the dream, saying: "I
dreamed that from my spine there came forth a white cord,
with many rings and knots, and there were four sections,
one tied up to heaven, and one reached down to earth ; one
went to the east, and one to the west; I saw also a green
tree of Paradise, on which were all manner of f ruiis, and
standing beside the tree were two venerable old men, and
when I asked their names, one said he was Noah and the
other said he was Abraham. They called me to them and
said, ' This tree represents thy genealogy ; the appointed
time is approaching, and all idols and images are about to
be destroyed.' " On hearing this, the diviner was alarmed,
and said-: "This dream means that there will surely come
forth from your spine a remarkable man; heaven, earth,
angels and men will all be within his control. The rope
implies much support, and the rings and knots indicate the
greatness of his mission and the eminence of his character.
The Noah seen in the dream indicates the severity which will
be dealt to unbelievers and opposers; and Abraham indicates
the blessing and benefits which will be the portion of those
who follow. The teaching of Abraham will henceforth
be great and luminous." On hearing these words, the
countenance of Abd ul Muttalib changed to gladness. After
a few more years, as the Light was still not transmitted, he
was grieved again and said: "1 am old, my white hair
flutters in the breeze; 1 am wearied of the affairs of govern-
ment, and I am bored with entertainment of guests ; yet the
Light is not transmitted — why do I still wait? "

One day he dreamed of an angel who said to him,
"Dost thou know Fatima? seek her in marriage." He
therefore married Eatima, the daughter of Erbenli, and by
her two sons were boi-n, Abu Talib and Zubeir, but the

24 THE ARABIAN PROPHET

. Light was not transmitted. One day, when thirsty after
hunting, he drank of the water of Zem-Zem well and re-
turned to his home, and Fatima conceived and the Light
was transmitted; when the child was born he had on his
forehead some red lines forming the word Abdullah,
and the sacred Light rested on them, so they gave
him that name. This was the youngest son of Abd ul
Muttalib.^

Remembering his vow that if he had fen sons he would
offer one as a sacrifice, Abd ul Muttalib now prayed to the
Lord for a command as to which one it should be. The
command was given to cast lots, and the youngest son was
taken. Abd ul Muttalib prayed again, and said, " O God,
Thou knowest that this is my best-beloved son, and besides,
his forehead carries the sacred Light." The command was
then given to cast lots between the son and a camel, to see
which should be sacrified, and again Ihe son was taken..
Muttalib asked to be allowed to cast again between his son
and ten camels, and once more the son was taken ; then the
father added to fifty camels, and still the son was taken.
Finally he added to one /tun dre d ca.me\s and cast lots between
them and his son, and this time the camels were taken, so
he sacrificed them and redeemed his son.

Abdtillah, the father of Mohammed. On the night when
Abdullah was born, away in Syria several thousand /r dis-
tant, people said one to another, " The father of the Prophet
is born." The reason was that a prophet of past days
named Zachariah, who was killed in battle, had left an
injunction that his white fox-skin garment which was dyed

1. Another account says that Abd ul Muttalib, in his old age,
married Hala and begat Hauiza, who was born shortly before Mo-
hammed; this does not agree with Abdullah being the youngest
son. The Chinese writer follows the legend of ten sons, whereas
elsewhere only seven are recorded.

2. One li = about one third of an English mile.

ABDUI^LAH, THE FATHER OF MOHAMMED 25

with his blood, should be kept in the national treasury of
Syria, and when they saw the blood-stain become fresh-
looking and drip, then they would know that the father of
Mohammed was born ; this sign was fulfilled, so they knew.
When the scholars of the Jews and Christians heard of it,
they were alarmed and said, " We shall not last long
now." They then collected a lot of ruffians to go to Mecca
to kill him, but God intervened to protect him, and caused
them for some reason to turn back when half way there.

Whenever anyone came to Mecca they were sure to
enquire about Abdullah, and when it was told to them that
he was unusually well-proportioned and handsome, and
that his face was like the sun, they said, " It is not his
own light, but the Light of Mohammed." When Abdullah
was grown up, his face was like a pretty gem and his voice
was like a deep-toned bell ; in his actions and conduct he
was very much like his father.

The gentry and rich families of Mecca, hearing that
Abdullah was to be the father of the Prophet, thought to
become related to the Prophet, so each took their prettiest
daughter, and dressed them in fine dresses with ornaments,
and offered them, hoping that they would be taken as wives.
But God sent an angel to prevent this so that there should
be no confusion. Abdullah heard a voice greeting him, but
saw no form; he sat under a withered tree and the tree
became flourishing and shaded him, and when he moved
away the tree became withered again. Abdullah said,
" Mysterious ! " The hidden one then said : " This is a
proof of good tidings to thee. There is about to come
from thee a great man, the foremost of all in heaven and
among men, the Law King of all time. If thou cause the
Jews and Christians to hear about it they will certainly plot
to kill thee."

25 THE ARABIAN PROPHET

Once when Abdullah was passing the temple of idols,
two priests saw him and cried out in distress as they did
obeisance, "We are of no further use; you bear the sacred
Light, and the idols of every place are about to be de-
stroyed." Abdullah was out hunting one day when he was
met by seventy ruffians of the Jews and Christians of Syria,
who scrutinized him and said, " This must be the man,"
and gathered round to kill him with their poisoned swords ;
but suddenly they stepped back and turned their weapons
one on another as they heard in the air the sound of jin-
gling bells, and looking up they saw the space overhead filled
with horses and warriors of the spirit hosts. There was
among the.hunting party a general named Wahb who, on
seeing -these strange things, said, " This is no ordinary
person." Wabb had a daughter named Amina, chaste and
good, and in virtue excelling all the ladies of the land;
many men had sought her in marriage, but the father would
not consent; he said that he would not let her marry any
man but one who excelled in genuine talent and learning,
as Well as in character and virtue. When he saw Abdullah
he forthwith ofifered his daughter, and all the ladies of the
land were greatly disappointed that they could not marry
him. The early-authority Abbas said that over two hundred
of the women in the vicinity of Mecca vowed that they
would never marry because they could not have Abdullah.

At the time of the marriage Abdullah was twenty-five
years of age, and Amina was also twenty-five. After five
years of marriage, Mohammed was conceived and the Light
was transmitted. Many miraculous signs and lucky omens
occurred prior to the birth of the child, some of which are
recorded in the following pages.

BIRTH OF MOHAMMED 27

Mohammed, the Highest Prophet {Most Holy). He
was the fiftieth^ in the line of succession from Adam. His
birth occurred 6,130 years after Adam came to earth. By
this time there were descendants of Adam in the 80th and
90th and even the 200th generation ; the reason why Mo-
hammed was of the soth generation was that among his
ancestors there were some who lived to a great age, up to
one thousand years. This accounts for the great difference
between the generations of the eminent ancients and those
who were otherwise. /

I. See Note i, Page 13.

CHAPTER II

Wonderful evidences connected with the birth of Moham-
med— Adoration of angels — His first ascent to heaven —
Congratulations and alarms — The " Year of the
Elephant."

The announcement of the conception,— When

Amina, the mother of the Prophet, first conceived him, the
spirits of heaven and earth, the flying things and quadrupeds,
and all living creatures, said one to another : " The greatest
of Prophets, Mohammed, has received the beginning of life;
henceforth everywhere under heaven there will be peace
and tranquillity, and the world will be illuminated." All
the watery tribes lifted up their heads towards heaven in
an attitude of thanksgiving and said, " The time has
arrived! the world has now a lamp." On that memorable
day, from the thrones of all emperors and kings there went
forth a ray of light, making an arc from each throne to-
wards Mecca, signifying that the rulers were as ministers
bowing towards the capital of their emperor.

Death of the father of the Prophet.— When the
grandfather of the Prophet knew of the gestation, he said
to Abdullah the father, " Dost thou know of the benefits
of the myriad-year dates ? "

" No," answered Abdullah.

"At Medina," continued the grandfather, "there is a
special kind of date of very desirable eating, either fresh or
dried; the eating of just one date will keep off hunger for
several days ; it is able to cure all diseases and pains. When

28

DEATH OF ABDULLAH 29

dried, this date is about as large as a hen's egg; its name is
the myriad-year date, and no other country possesses it.
Now that thy holy son is about to be born, it would be well
to get some of these dates beforehand, so as to be able to
give them to mother and child when required."

Abdullah obeyed this behest and went forth, but died
on the way; the Prophet was therefore a posthumous
child.

The dpeam of Amina.— The gestation of the Prophet
was not as apparent as in ordinary cases. Amina dreamed
that someone asked if she was enceinte and she replied in
the negative ; the questioner then broke out in praise, saying :
"The rarest treasure of heaven and earth is within you;
the most precious of all things is in your womb; the
foremost among men and spirits, and the most eminent
among prophets and emperors; those who receive him will
be accepted by heaven, and those who reject him will be
rejected by heaven. I am planning for his up-bringing,
and you should pray, God to take care of him." The
mother of the Prophet pondered over this, and told her
father-in-law, who counselled that the matter should be kept
a secret.

Foreknowledge of the exalted name. — The mother
of the Prophet, both when awake and in her dreams, often
heard people calling " Mohammed." One day in a dream she
saw the emperors and kings of the various countries coming
to pay court to Mohammed and she did not know who this
was until one among them informed her that she was bearing
Mohammed. Another day, when sitting in her room, she
suddenly heard a voice in the air saying, " Your son should
be named Mohammed." The grandfather of the Prophet
said : " People are all asking me if my grandson Moham-.

30 THE ARABIAN PROPHET

med is born yet; s6 we will give this name to the boy, and
this will be in accord with the wishes of heaven and of
men."

Sig'ns attendant on the birth of the Prophet.—
The mother of the Prophet had only this one occasion of
childbirth in her life, and naturally she had some anxiety and
fear; but in the air she heard wonderful strains of exqui-
site mu^ic which she perceived was angelic harmony, and her
heart became tranquil. A white bird flew into the room,
and with its wings touched her abdomen, so she was not
conscious of the least pain of child-birthi She became
thirsty, and there was no one in the room to give her a
drink ; then there suddenly appeared upon the table a silver
cup filled with white hot milk which she drank; her thirst
was quenched and there was an extraordinary sweet fra-
grance. She wished to be alone at the supreme moment,
and dreaded lest any person should come in and see; but
suddenly there came forth from her body a stream of white
light which encircled her whole person so that nobody could
see the birth.

Fairies come to assist.— Amina suddenly saw a
number of young robust females standing around her in an
attitude of reverence, and she did not know where they came
from ; she leaned against them and brought forth her son,
and the perspiration, which flowed like water, gave the scent
of musk.

Ang-elie youths surround the house. — At the time
of the birth of Mohammed, seven thousand angels appeared
in the form of youths and surrounded the house; each on6
held a golden vase, and they sang praises to the virtue of the
Prophet. They came to protect him and prevent any evil
demon from going in to look upon him.

ANGELS IN ATTENDANCE 31

Knocking' the head and pointing' to heaven.—

When the Prophet was born, his right hand covered his eyes,
and his left hand screened his secret parts ; when placed on
the ground he adopted the attitude of the " kotow," putting
head to the ground, while a voice said, "My religion has
come to birth." Then he lifted his head and with his hand
pointed to heaven without any words being spoken. Such
were the manifestations of the Prophet at his birth, his
right hand covering his eyes was so that he should not look
upon his mother at that time ; and the screening with his
left hand was that his mother should not look upon his
nakedness ; tlie knocking of the head was the ceremony to
show that he was a servant, and the pointing to heaven
denoted that he had a Lord above. At that period people
only knew (o worship idols and did not know about the
Lord, hence this sign was given.

Golden vases used at the bathing. — At that time
{here came three companies of angels, and one company held
in their hands golden vases filled with heavenly dew with
which to bathe Mohammed ; another company anointed him
seven times, each time changing the vase of unguent; the
third company held splendid pure towels with which to dry
him. When the bathing was finished, a spirit bird spread
out its wings and covered him for some time, and then
several spirits rubbed him with fragrant perfumes and put
green embroidered clothing upon him.

Journey to heaven, and recognition of the
prophets. — When the hosts of spirits had concluded con-
gratulating, a white cloud floated in andenveloped Mohammed,
and thus he journeyed to the heavens, and every time he came
to the place of one of the prophets they exchanged recog-
nitionsVhe went right on to above the ninth heaven and

32 THE ARABIAN PROPHET

was there initiated into the mysteries of all being, and the
wonderful meaning of the True Unity, and the best learning
of every kind was imparted to liini. This was the first
time the Prophet ascended to the heavens.

Picking- up the seal and the keys. — While Moham-
med was still a babe, an innumerable host of angels descended
and among them were three angels each holding a tray; one
held a golden tray full of gems and jewellery; another held
a valuable emerald tray on which was a red embroidered
piece of cloth containing the sacred seal; the other held a
precious ruby tray with a green embroidered piece of cloth
on which were several keys. All these were placed before
the Prophet, who with his right hand took the seal, and
with his left hand he took the keys, showing no desire for
the gems and jewellery. The host of angels then together
fell prostrate before him and congratulated, saying, "Heaven
and earth and all things will come under the control of this
child, and all the prophets will enter under his banner."

The Prophet's grandfather at the Kaataa.— It was
the custom at Mecca that when any woman was in child-birth,
lest things should go wrong the husband would go implore
at the Kaaba, and would knock at the ring of the gate and
pray that all might be well. When the grandfather of
Mohammed heard of the approaching birth, he purified
himself and went to the Kaaba, and there he saw the form
of a man knocking his head on the ground and sayings
Henceforth we shall be cleansed from the impurities of
idols and images."

The Hig-h-priest alarmed and weeping.— At that
time there was in the Kaaba a High-priest named Hubeli who
suddenly fell down under his seat and his head shook and
body trembled as he said, " I am of no further use." On

MARVELLOUS OCCURREECHS 33

seeing the graiid'father of Mohammed approach he wailed
and wepti saying, " All the world will come under the
control of your grandson; the merciful clouds will descend,
arid dry trees will live and flourish." The grandfatherwas
greatly surprised, and said, " Can it be. that the birth of this
child can bring about such marvels ?"

The mountains moved.— When the grandfather of
the Prophet had finished praying and was returning home, he
saw two of the hills near Mecca suddenly lifted up from the
earth several feet, and Mount Merwa shook, and in the air
a voice said, "Why art thou sorrowful or anxious? the rich
and the noble of all the earth will cometo thee."

A white bird covers the house.-^It was already even-
ing when the grandfather of Mohammed returned from the
Kaaba, and he saw a great white bird with outspread wings
covering the house ; a white cloud sealed the door so that
he could' not enter; he then saw all the hills around Mecca
lighted up with a glory as of bright day. He sat at the door
until 'moming, and then went in and saw the Prophet's
mother peacefully sitting alone, as during the three days
since the birth nobody had been ; indeed no one knew, and
Amina herself was in a mystified state and did not know
that three days' had passed. The grandfather asked if the
child was born and Amina answered in the affirmative, and
went on to tell of the wonders she had seen ; the grandfather
marvelled and he also related what he had seen at the Kaaba
and about the mountains. The mother of Mohammed said^
" How am I able to bring up such a child as this?" ,

The spirits have an audience with their superior.
When the grandfather entered the room he did not at first se^
the child', but when AmJna had ceased speaking he saw the
Prophet sitting upright on the cotich with his forefinger ia

34 THE ARABIAN PROPHET

his mouth as though he' was taking nourishment; Abd ul
Muttalib was about to embrace him but he heard a voice in
the air telling him to desist until after the spirits had paid
their court; then the spirits of the nine heavens and the
seven earths gathered together and paid homage to the
Prophet; the spirits were not inconvenienced by the small-
ness of the house, but each occupied with ease his proper
station, and the house afforded sufficient room and to spare.

Presentation at the Kaatoa, and prayer for
protection.— The grandfather of the Prophet having seen
these wonderful evidences of the Prophet's rank and mien,
went along with Amina, carrying the child to present before
the altar at the Kaaba, saying : "O Lord, I thank Thee for
Thy great favour in giving me this honourable child, so pure
and perfect, causing Thy servant and handmaid to rejoice.
O Lord, may this child be preserved in peace even as is this
sacred temple, and may his honour be manifested like the
noon-day sun! There will be many rebels who will be
jealous of him and be at enmity with him, but our God will
protect him."

Congratulations and alarms. — The grandfather of
the Prophet seeing the wonders connected with the child,
desired to tell people about them, but he was kept dumb and
unable to speak for seven days. The officials and people
of the whole city came to congratulate, and the grandfather
killed a camel and made a great feast ; the guests enquired
what was the name of the son, and when they were told
that it was Mohammed they marvelled, saying that from of
old there had never been such a name. The scholars of the
Jews and Christians were alarmed and said that this was
the name reserved for the final Prophet ; but in their hearts
they knew that he was the final Prophet, as what they

A STRANGE STAR 35

observed of him, and also the day and month and year of
his birth, these all agreed exactly with what the ancient books
said. But they would not confess with their mouths, and
in their hearts they would not assent.

The Prophet known by observation of a star.— At
that time some ministers of the king of Syria observed the
appearance of the heavens and saw a strange star; from
which it was divined that the final Prophet was due to
appear. King Najashi observed the strange star and knew
that the Prophet had been born, and sent an ambassador to
congratvilate and offer precious gifts. There were also
certain Jews of Medina who saw the strange star and called
out loudly, " The star of the final Prophet is in the as-
cendant! this man being born, we shall have no peace."
A good man, who heard them, said, " If he be a prophet,
all will be tranquil ; why do you say you will have no peace ?"
At Mecca some Jews observed the strange star and went
specially to the grandfather of Mohammed and said, " Sir,'
you have an occasion of joy, will you please tell us of it?"
He replied, " The birth of my grandson." They continued,
" May we ask his name ?" He replied, " His name is
Mohammed." The Jews said in alarm, "The three
evidences are all fixed, why should we have any further
doubt \" This referred to the ancient books in which it was
stated that there were three evidences of the final Prophet :
(i) the appearance of the star; (2) his name would be
Mohammed; (3) that he would be born a scion of a noble
family.

The stopping of the fires of the barbarians. — The
people of the surrounding borders were mostly fire-
worshippers; whenever they worshipped they must first lift
up fire. On the day of the Prophet's birth, when fires

36 THE ARABIAN PROPHET

were lifted up Ihey would not "burn, or if they had begun to
burn they, died out; those who saw this were alarmed' and
wondered, as they did not, know that it was the Light of
the Prophet which obscured their lights.
;• Years recorded from the Elephants.— Abrahatu '1-
Ashrarn, an Abyssinian, while acting as Vicei'oy of the
JCing of Sana, in Yeman, heard much about the splendour
of the Kaaba at Mecca, and how people from far and near
went thither to worship, so with the idea of transferring
the.glory and the advantage to his own city, he built another
place and richly adorned it, hoping that people would go to
worship there. The merchants from Mecca who went to
that city refused to worship in the new place and despised
it,, which made Abrahatu wroth, and he vowed that he would
go. to Mecca and destroy the Kaaba. He asked for troops
from Najashi, king of Abyssina, who refused to help,
whereupon Abrahatu marched with an army and a number.
Qf elephants to carry out his. plans. He was defeated, and
his. army destroyed in so sudden a manner as to cause the
i^eccans to attribute it to Divine interposition, and they
afterwards ccuftted their years from this great deliverance,'
speaking of Such and^such "Year of the Elephants."
■ ,The Prophet Vas born on the very, day of the jief eat of
the elephant-troops ; many scholars simply know that he was
born in the Year of the Elephants, but those who investigate
know that the defeat took place on the day of the Prophet' s
bjrth,, .Was it not that he was purposely, born on that day.
to cause the defeat of the enemy ?

u

CHAPTER III

Birth of Mohammed— Legends of his infancy — Jews and
Christians fear him — Death of his mother Amina —
Adoption by Abd ul MuttaHb — The kingof Abyssinia
prophesies — Death of Mohammed's grandfather-
Adopted by his uncle Abu Talib — Refusal to worship
idols.

In the Year of the Elephants (a.d. 570),^ on the
I2th day of the Spring month, Mohammed was born at
Mecca, of the family of Hashim of the tribe of the Koreish.
Felicitous signs and omens connected with his birth have
been duly recorded.

At his birth, Moharnmed was nursed for some days by
a slave girl Thuweiba, who had previously nursed his young-
est uncle, Hamza. But the child did not take kindly to the
nurse, so he was given to the care of Halima, a woman of
the Beni Saad tribe, whose husband's name was Halis. It
was the custom in Arabia for nursing mothers to nurse not
only their own babes, but also to secure the babe of some
famous and wealthy family to nurse, and thus add to their
own wealth and reputation ; those from country places went
to nurse in the cities, and those from small cities went to
the capital .

I. The biograpter Liu Chih appears to iSentify the year of the
Elephants with the Piu Yin year of Chung ta T'ung- (Ji :^ [^ of
the Liang ^ dynasty, which would be a.d. 54^5- The commonly
accepted year is a.d. 570. This difference of twenty-four years leads
to error in the years given for other outstanding events such as the
Hegira, and the reported Moslem entry into China.

■ - -37 - -' '■'

38 THE ARABIAN PROPHET

In this particular year there was scarcity of food, and
Halima and her husband went with many others towards
Mecca, and on the way she gave birth to her child, for
whom she lacked nourishment, about which the husband and
wife were much distressed. Moreover their camels and
asses were jaded and the party dropped behind all the
others, so the husband and wife thought to return to their
home. But that night Halima saw in a dream an angel who
was holding a golden vessel containing pure milk which he
drank; this person touched with his hands the breasts of
Halima, and when she awoke she became aware that her
breasts were full and rounded, so the party turned again
to Mecca.

At the city they learned of the requirements of the noble
family of Abd ul Muttalib, the grandfather of Mohammed ;
but there was another and richer family by whom they
hoped to be engaged. This family, however, had already
engaged a nurse, so Halima and her husband bewailed their
misfortune in being too late. They then went to Abd ul
Muttalib, but when they heard that the babe was fatherless,
they did not wish to be engaged. Abd ul Muttalib pressed
them, saying, " All the women decline because this child is
an orphan; but if you take the child you will subsequently
have much blessing." Halima and her husband considered
the matter and finally received the child, and when Halima
saw his face shining like the brightness of the sun, she at
once took the babe to her bosom and the milk came in
abundance. So the couple took the babe back with them to
their home, and their own babe also had ample nourishment ;
the milk of the camels was also plentiful and the husband
and wife had food sufficient; men and beasts were all well
and strong, at which Halima and her husband marvelled.

A WONDERFUL CHILD 39

and said that the child must be some eminent personage.
They stayed seven days at Mecca before returning with the
child to Saad.

At the time when Mohammed was born, his mother
Amina heard voices in the air, saying, " Mohammed is the
leader of all prophets , past and present ; who is worthy to
nourish him?" The birds of the air presented themselves
and all the spirits hasted to see his Light, and desired to
minister to him.

In the year that Mohammed was born, all who were
born in that year were males. All the old became young
again, and white hair was changed to 'black; such wonders
had never been seen before.

When Hallma was going to Mecca, the camels and
asses were lean and weakly, and they staggered along so
as to cause people to smile. But after she took Mohammed,
the camels and asses became strong and walked as if flying,
and everybody wondered at their agility; they did not know
that this change came from the blessing of Mohammed.

When Mohammed wa^ an infant he did not cry nor
show impatience ; he did not take things with his left hand ;
whenever he ate or drank, or spake or moved, he always
repeated " Tasmiyah." From infancy he always had proper
times for his natural functions; he did not defile himself ,
but scrupulously observed the proper times.

When Mohammed walked or stopped, sat or slept, there
was always a white light protecting him. In the quiet of
the night the white light was very manifest, with a glory
like the sun ; and a man in green clothing stood by the head
of the bed and smoothed his forehead, and appeared to be
speaking or chanting.

40 THE ARABIAN PROPHEY

Wherever Mohammed Went, the cows' and' sheep and
other animals seeing him, ran in front of him and gambolled
for a considerable time before they went away. If at any
place there was scarcity of food and Mohammed went there,
.then the fruits and grains were abundant and the grass was
luxuriant. The people of Saad often said that from the time
of the coming of the Koreish child the seasons of heaven
had been correct, the people had peace, and the harvests were
plentiful. It may well be believed that Mecca and Medina,
being the places of the Prophet's constant residence, would
be the most fortunate of places.

When other people were crying out with distress and
want, and were bent down with sadness, Halima was well-
favored and happy-looking arrd had food wherever she
was, so that people marvelled. When" the flocks and herds
of others were without food and were lean beyond words,
yet the herds and flocks of Halima were fat and strong, and
giving plenty of milk, so that people thought that she had
specially good pasturage, and they drove their cattle to her
pasturage for food. From the time that Halima nursed
Mohammed, her fields and land produced many times more
than in previous years, and her herds and flocks multiplied
ten-fold. The people of the whole district came seeking
benefits from Halima, and she did good to them all.

At two years of age, Mohammed was weaned and taken
back to his mother, who was so pleased with his appearance
and manners that she thought it best to give him back again
to his foster-mother to take care of him a little longer.

All the children went out tending the flocks, and
Mohammed went with them ; his foster-mother cautioned
him, saying, " If you go shepherding how can you become
the Prophet?" He replied, "I will learn how to shepherd."
He had already the idea of shepherding people.

MIRACULOUS CLEANSING 41

Halinia was often anxious about Mohammed, and when
there was a wind she would put a plaster on the front part
of his head, which he took off, saying, " I have a Lord to
protect me."

Wherever Mohammed went there was a strip of white
cloud floating above his head, so whenever he was missed,
it could easily be known where he was by the white cloud.
Wherever he passed, there remained fragrance for several
days. In his dreams when asleep he would frequently
chant the "Pure and True" words; Halima, his foster-
mother, would arise in alarm, and see him quietly sleeping.

At three years of age, Mohammed was one day out
with the other children looking after the flocks, when
suddenly the other children fled in fear to their home saying,
"Our Koreish brother has been killed by some one."
Halima and her husband hastened to the place and saw
Mohammed standing in the field gazing up to heaven,
Halima straightway embraced him and took him back and
enquired what had happened ; Mohammed replied that two
men clad in white raiment had descended from heaven,
bringing a golden dish full of snow water, and had put him
down and cut open his body and taken out his viscera and
cleansed the same, extracting therefrom some particles of
black blood ; he was then conscious that his mind and body
felt an unusual ease and happiness. The two men had re-
ascended to heaven.

Halima, observing these omens and wonders connected
with Alohammed, suspected that he had a demon,' and
fearing that he would develop some strange malady she took
him to a doctor for treatment; the doctor said that this was
hot a case which could be cured by medicines. She then,
tried a, diviner who, when he had heard the details suddenly

42 THE ARABIAN PROPHET

sprang up straight and looked long at the child and then
called excitedly to the people around to come and kill
Mohammed, otherwise he would be the cause of much harm,
as he would destroy idols and be a great troubler of Arabia.
On hearing this, Halima seized hold of Mohammed and
carried him off home.

The Jews and Christians, knowing that the coming of
the Prophet meant the destruction of their religions, both
wished to injure him; and now the Beni Saad people also
wanted to kill him, so HalTma and her husband being in
fear, took counsel together and said : " Although the
Koreish child is so eminent, yet everybody has to look after
personal interests, so we had better, when he is weaned and
can dress, and feed himself properly, take him back to Mecca
and end our responsibility." Subsequently Halima took
Mohammed from Saad to Mecca, but on arrival at the pass
near the city, where there was a bustle of people, the child
disappeared. Halima in dismay searched all around, but
could not find him ; then she lifted up her voice and wept
saying: " Alas ! the honourable child! I have taken care
of him for three years and have now suddenly lost him ;
how can I go back to his relatives?" The sound of her
grief moved the people, who helped in the search, but with-
out success. An elder of the village advised her to go and
tell the "living Buddha"^ (High-priest of the idol-worship)
as he knew all about the past and the future and he could

I. "Huo Fu " ^^ — "Living Buddha," is a misnomer used
by Liu Chih for the priests of the religion found at Mecca prior to
the adoption of Islam. This was some form of idolatry, but not
Buddhism or Lamaism. Liu Chih knew the title "Huo Fu" as used
for certain of the Buddhist lamas of Thibet, so he adopted the ready-
made term, regardless of its being misleading to the Chinese reader,
TJiroughout the work we translate "High-Priest " or "priest."

TESTIMONY OF A HIGH PRIEST 43

restore the child to her. Hallma rebuked this man, saying,
*' How can the High-priest have anything to do with this
child?" The elder asked who the child was and was told
that he was Mohammed, the grandson of the Ruler. The
elder offered to go and tell the High-priest, and having
circled the throne seven times and knocked his head in
obeisance three times, he prostrated himself and informed
the High-priest, saying : "O World-hcnoured One, this
Woman of the Saad tribe has been nursing Mohammed, the
grandson of our Ruler, and. was now returning him and
has suddenly lost him, and does not know where he has
gone; I entreat you to use the eye of your wisdom to look
around and see where he has gone." When the High-priest
heard the name of Mohammed he fell down prostrate and
with body trembling and heart afraid he called out : " Old
man, why do you make trouble? you do not know the
matters connected with this child. I can have nothing to
do with him. He will eventually be the adjuster and
corrector of the world's religions, and my religion will be
destroyed. Go and comfort the woman; this child has
suffered no injury. " When the old man heard these words
of the High-priest he trembled all over with fear, and coming
cut he said to Halima: "The High-priest has never spoken
like this before; you had better go and report what he has
said to the Ruler, and let him himself take up the search."
Halima went weeping to Mohammed's grandfather and fell
down before him confessing her fault. The grandfather
sent word to all the people of the city, who searched every-
where without success. The grandfather mounted his beast
and led the search over the hills and waste places, and he
secretly determined that if Mohammed was found he would
give as a ransom one thousand camels. Subsequently he

^4 . THE. ARABIAN PROPHET

found his grandson under a grape-vine" amid the streams of
Tehame, and took him back home ; he then gave one thousand
big camels and one thousand ounces of pure gold to he dis-
tributed among the poor as a thank-offering ; he also richly
rewarded Halima and sent her back to her home. From this
time Mohammed lived with his mother Amina. (In later
years, when Mohammed married Khadija, Halima came
with congratulations, and Mohammed gave her a camel and
one thousand gold pieces ; and after the Hegira, Halima and
her husband became believers.)

At the time when Halima took back Mohammed to
Mecca, there was a great plague proceeding, and many
people died ; Mohammed's mother asked Halima to take the
child back again as the plague was so prevalent, but Halima
made obeisance and said: " Your son is the eminent One;
wherever he goes he takes blessing and prosperity; the
plague will disappear because of him, you- need have no
anxiety." The mother answered, "What you say is indeed
true." The day after Halima had depai'ted, the plague
stayed, and the people were preserved in peace.

For some years previously famines had been known at
Mecca, and the people were in great distress, even to the
point of cannibalism. When Mohammed returned, the five
grains were plentiful, all the animals were prolific, and the
people did not understand why this was so.

The scholars among the Koreish had long known that
the ancient books made mention of Mohammed's name and
virtues, and from the signs and wonders now apparent they
concluded that this was the time and place of the birth of
the promised one ; and as they knew that eventually he would
reform all religions and put away idols, which would be de^
stroyed under his hands, they consulte.d.together and decided

DEATffOF AMINA 45

ihat tliey ought to "do somefhing soon lest their religion
should be destroyed and disorder ensue in which they would
all perish. They therefore thbqght to 'kill the boy, but his
grandfather, learning of their intention, took the boy into
concealment to avoid them.

When Mohammed was six years of age, as the plots of
the Koreish still continued, his mother Amina took him on
a visit of several months to relatives at Medina. In his
seventh year, as his mother was bringing him back from
^edina, she was taken ill at Abwa and died there, Abwa
is. the name of a village under the jurisdiction of Mecca, and
^ome distance from it- Mohammed's mother was buried at
Abwa, and though he was so young, Mohammed was yet
able to attend to the mourning rites. The faithful nurse
Um Ayman brought- Mohammed back to Mecca after his
mother's death.

Abd ul Muttalib, the grandfather of the Prophet, now
took charge of the boy, and was so fond of him that he
could scarcely leave him for a moment; he used to say:
" This boy will eventually be the ruler of the country, and
when he is established he will cause all under heaven to be
at peace and to revert to one religion." The elders of the
Jews and Christians'' told the grandfather of Mohammed
that he should take great care of the boy as he was to be an
example to all the world; the religions of the world were
divided and in confusion, but under the Prophet they would
be unified into the religion of the sainted king Abraham,
and Mohammed would truly tread in the footsteps of
Abraham. (Near the Kaaba, there were footprints of

I. Jt is, quite exceptional to read of any Meccan Jews and-
Christians solicitous for the welfare of Mohamrned, They are
usually described as plotting against h^m. ; ' .

46 THE ARABIAN PROPHET

Abraham still in evidence, hence this saying.) Abd ul
Muttalib told his sons to take heed to these words, and he
also said to Um Ayman: "You must take great care of
this boy, and must not be remiss nor forgetful ; all the world
knows that he is the Prophet of the latter days, who shall
be ruler of this country, and whom the very Son of Heaven^
could not oppose. Your happiness and honour are wrapped
up in his happiness and honour."

The Koreish did not realize that their deliverance from
dearth and distress was due to the presence of the child
Mohammed; on the contrary they sought to kill him as
being harmful to them ; consequently they offended Heaven
and there was a return to dearth and drought. Now there
was a worthy woman named Leichige, a granddaughter of
Hashim and a paternal aunt of Mohammed, who was a
pattern of admirable virtue, highly respected by all. This
woman dreamed one night that a supernatural being called
to her, saying : " O Koreish people, you know that the
Prophet of the latter days is appearing, and that wealth and
prosperity will come. Select from among you a man of
outstanding virtue and wisdom, of handsome appearance and
of good ability, and let him carry this youth, and all the
families each have one man to follow; and let them all be
purified and change their garments and carry sweet per-
fumes, and go round the Kaaba seven times then go to
Mount Gebisi, and one man shall pray and all the rest shall
say 'Amen'; then the rain will descend, and wealth and
prosperity will be secured." The woman hastened to tell
the Koreish leaders, who CDnsulted. together and selected
Abd ul Muttalib as the only suitable man, and they requested

!■ yi ^=Son of Heaven, a title of the Emperor of China.

A PRAYER FOR RAIN 47

him to go, and begged Mohammed to go with him. The
families of the city each appointed one man, and all purified
themselves and changed their garments and hung sweet
perfumes on their persons; they walked round the Kaaba,
then proceeded to mount Gebisi, Abd ul Muttalib leading,
and all the rest following. On arrival at the foot of the
mount, they made a circle and Muttalib stood in the exact
centre. On that day Mohammed was just seven years of
age; all the people gazed upon him and knew that his
character was exceptional, and there were none whose
hearts were not drawn towards him with respect and love.
Abd ul Muttalib in his prayer said : " Great Head over all.
Most Honourable from the beginning! Thou art able to
hear and to know; Thou art of great compassion and kind-
ness, and can turn aside calamity. We foolish men and
women have walked waywardly and so have brought on
this famine from which the birds and beasts and all vegeta-
tion suffer, and the loyal and good people are in distress.
Lord ! when one man has blessing, all depend upon for a
share in the benefits ; is there among us one in whom the
Lord delights ? we beseech Thee on account of that one to
save all the people. Withhold not the gracious dews, we
beseech Thee, and permit my people of many sins to live.
Thou alone art the Lord of great forgiveness ; Thou alone
art worthy to be God." When the prayer was ended, the
gracious dews came in abundance so that the hills and the
market-places ran with water. When the grain in the fields
had plenty of water, the people rejoiced.

In this year king Saifu ascended the throne of Abys-
sinia, and from everywhere people went to offer congratu-
lations; the princes and rulers submitted to him; officials
were honest, and the people had peace. This Saifu was a

48 THE ARABIAN PROPPIET

descendant of the gods (W W ^ W) . and was of untisuat
intelligence and perfect virtue. Difficult cases of litigatioij
were brought to him to decide; cases of injustice and
disturbance occurring among the many countries were. en-
trusted to him to adjust. If he saw any country oppressive
or rebellious, the king sent his. soldiers to punish, and in
every way he showed himself competent as a king.

Mecca was his neighbouring country, small in its in^
fluence and weak in its power; since the birth of Moham-
med, Abd ul Muttalib had often been presumed against by
the Koreish, and had long been grieved. On hearing that
Saifu had ascended the throne, Abd ul Muttalib went to
present his congratulations. When he arrived at the Court,
the king was sitting on his throne, wearing his crown and
his kingly robes, and all the princes and rulers were stand-
ing on his right and on his left; when he tapped with his
hand they stood respectfully at attention while his decrees
were giv.en forth. Abd ul Muttalib ascended into the Court
to present his congratulations, and after appropriate opening
remarks went on to say ; " The great king, your grand-
father, was a benevolent king, and his grandson is a holy
sovereign, who breaks ofif with flatterer^ and follows what is
right, avenges the oppressed and, acting upon right principles^
administers the law equitably. Your servant is the super-
intendent of the sacrifices in the sacred precints of the.
True God, a son of the Koreish, who, hearing that your
Majesty has newly received the great precious throne, ha§.
come to present congratulations."

The king was pleased and claimed relationship ; he made
Abd ul Muttalib sit close to his knees, and said to him,
" The Lord has given you an honourable position of respon-
sibility for all under heaven,;' and has given you fulness of.

THE KING OP ABYSSINIA '49

grace and unlimited blessing and honour." The k:ing then
commanded that a feast be prepared, and that his visitor
should be entertained at the court for a month. The
entertainment was lav'ish, and the conversations which
ensued were of a most intimate kind.

When Abd ul Muttalib was about to depart, the king
asked him to stay longer, saying that he had some confiden-
tial things to speak about. One day he invited him into the
pavilion and sent away all attendants, and said:. "I have
something to say to you in strict confidence, which must be
kept secret; if anyone else was present I could not tell you,
as it is for you alone. The matter is one of importance ; it
concerns you very much, involves some risk, yet is a matter
of exceptional opportunity."

" May God give to the king everlasting felicity," said
Abd ul Muttalib ; " there is nowhere a king like you. Were
it not for your exalted dignity there would be many who
would go to excess in evil. But what is the confidential
matter you speak of ? "

" I virish to question you," replied the king, " and you
will answer plainly : are you a son of Hashim ? "

"Yes."

" Have you any children ? "

" I have ten sons."

" What is the name of the youngest? "

" Abdullah."

" Has Abdullah a son ? "

"Only one son, Mohammed, whose father died before
he was born, and whose mother died when he was seven
years old."

" And you are his grandfather ? "

" Yes, he lives with me. "

•5o' THE ARABIAN PROPHET

" Does he worship idols ? " asked the king.

" Neither Mohammed nor I, nor any of our ancestors,
right back to Adam, have worshipped idols."

The king then enquired if any wonders had been^
observed in connection with Mohammed, and Abd ul
Muttalib recounted the wonderful things which had hap-
pened, at which the king marvelled and rejoiced. He then
made obeisance and said: "Admirable! Your heart is
great! Yjour business is exalted ! I bow before the precious
mine from which comes the highest Prophet. I have long
seen this hidden in the Books, and now I hear what you say,
I know there is not the least mistake. Your grandson
Mohammed is the chief of all the prophets, the master of
loo generations, the pattern-monarch of men and gods;
those who worship idols are his enemies ; those who worship
God are his friends. He will ultimately destroy the fire
halls and expel the false devils, will unmas1< deceptions, and
destroy idols and images."

" Take great care of this child, and beware of the enmity
of the Jews and Christians, and even more of the enmity of
your relatives and friends. They are all envious of you,
and none of them wish your grandson to fulfil his destiny
and propagate his religion. This child is the foremost man
of the past and present of all under heaven. Keep these
words secret; I shall not live long enough to personally see
the fulfillment, otherwise I would send soldiers to protect
Medina, for it is there where this thing will be performed.
I will give instructions to the officials and great ones of
Arabia to assist him, and to follow him. But for the
present I commit all to you alone: protect him well."

Abd ul Muttalib again made obeisance and gave thanks,
saying: "Honourable is your Majesty's throne! lofty

ROYAL PRESENTS 51

is your kingly virtue ! May your Majesty have long
happiness ! Your sacred instruction is illustrious, and I shall
diligently observe your commands and be careful in the
matter committed to me by the king."

The king then gave to those who accompanied Abd ul
Muttalib, to each man twenty youths and twenty maid-
servants, 40 ounces of pure gold, 8c ounces of silver, a box
of incense, and 100 camels. To Abd ul Muttalib he gave ten
times as much as to all the others, and again said to him :
"I have no time to spare from governmental duties, so
cannot guide you ; but you may frequently come to me.
The throne of a king is not happy, but I perceive that you
will be happy." Abd ul Muttalib thanked him and retired.
Those who were with the Prophet's grandfather did not
know why they had received the presents, so they enquired
of him, but he only told them that they would know before
long, and when asked again he repeated the same and
added, "Is there anything on earth which is never made
clear?" It was feared that when the Koreish saw the
wealth of presents received by Abd ul Muttalib, their
jealousy would be all the greater.

After returning to Mecca, Mohammed's grandfather
was taken ill, and when he saw that his sickness was serious,
he called his sons together to his bedside and admonished
them, saying: " My sons ! Mohammed is as the flesh of my
heart, and is as the heart of the world. Who will take care
of him?" The sons cried out together: " I am willing to
take care of him." Abu Talib alone did not say this, but
said, "Let it be as our Father commands." The aged father
then said: "Talib and Zubeir are the closest kin, being
brothers of Abdullah by the same mother, so they shall
jointly take care of the boy. Biit Mohammed will have

52 THE ARABIAN PROPHET

many enemies, so great care must be taken, and he must not
be left for a moment." Talib was a man of virtue and
valour, respected among men, and quite suitable to be a
guardian. Zubeir said to his father: "Your son is
unworthy, yet I will venture to receive my father's command,
and act as guardian, and hope to receive blessing thereby,"
Abd ul Muttalib exclaimed: "Ah! Mohammed is the
messenger of Heaven; how shall I select the best one to fit
him for his future work? " When he inclined to Abu Talib
there was a striving among the others for the honour, .'^othe
aged Muttalib said that as it was such an important matter
the will of Heaven must be accorded with, as well as that
of men. He then called Mohammed and told him to him-
self choose, and Mohammed bowed before Talib, so it was
settled that he should be brought up by Abu Talib.

Abd ul Muttalib died at eighty years of age, when
Mohammed was eight, and the boy performed all the
mourning rites as iif -he had been grown up, doing all that
the occasion called for to show his grief ; people came to
condole from all over the country, and seeing him they could
not but respect and admire. But the Jews and Christians
and the idol-worshippers only increased their hate and
jealousy.

Talib was one of the best of men; he had ordinarily
loved Mohammed more than his own sons, and the heart of
Mohammed had long inclined towards him, which led to his
selecting Talib as his guardian. Although Mohammed was
young, yet his natural ability, wisdom, character and
appearance, were all such as caused people to look up to him
with respect. The Jews and Christians did not rejoice at
his birth, and the idolaters longed for his death ; of his own
clan- and family there were some who desired his early

ABU TALIB AS GUARDIAN 53

death, fearing lest some harm should come to themselves.
But Talib understood natural affection and constantly
guarded the boy, and would never leave him ; he fed him
with his own hand, and would not let him have his meals
with the others of the family; thus his respect and affection
constantly increased.

Talib frequently admonished his sons and younger
brothers, and would not permit them to walk or sit with
Mohammed; they wished to have meals with him because
when they chanced to eat with him, coarse food became fine
and they were easily satisfied; while when apart from
Mohammed, their food remained coarse and.though they ate
much, they were -still hungry. Hence all the sons and
younger brothers tried to keep wich Mohammed.

One day Talib took Mohammed into the fields walking,
and they were very thirsty and had no water. Mohammed
stamped on the ground with his foot and said, " Is this
not water?" and suddenly they saw a clear spring bubbling
forth, of which they drank and relieved their thirst.

When the other children rose up from sleep, their faces
were dirty and their hair unkempt : when Mohammed arose
in the mornings he was bright and fresh, his hair in order
as if it had just been washed and combed. Once when
Talib was assisting Mohammed to sit on the blanket, he said
to the others that this child would certainly become an
eminent person and complete a great work, so they must not
by any means lightly regard him.

At that time there was an idol called Buwana which all
the Koreish reverenced, and people from distant places came
to sacrifice before it once a year. They shaved their heads
and washed their feet, killed sacrifices and spread them
before the idol, the performance keeping up for a day and a

54 THE ARABIAN PROPHET

night. This was one of the great festivals and marts of
Arabia, when all kinds of things were brought together
and exchanged, and everybody went, male and female,
young and old. Abu Talib being the Head of his clan,
although he himself did not worship idols, yet went to the
festival, and wanted to take Mohammed along with him, as
he could not leave him even for a short time. Mohammed
strongly objected to going, but all his relatives pressed him,
saying, "You must worship this god; what harm is there
in it?" So when they we"nt, Mohammed had no option but
to go with them. When they were approaching the idol,
Mohammed suddenly disappeared and could not be seen;
they all searched for him and at last found him in a grove
looking afraid and trembling all over. They asked him
why he trembled and he replied that he dreaded spirits and
devils. The others said, "God will not perinit evil spirits
to come near you ; your mission is a great one, why should
you fear?" He answered: "If spirits dare not come
near me, why should I go to reverence them? The place of
the idol is a cave of devils, how can I enter it ? Moreover
I fear that your worshipping this idol will bring great
calamity."

It was the custom that after the necessary sacrifices had
been made, the carcasses of the animals offered were divided
among the families present at the festival. Talib beirtg at
the fair got a share of the flesh and gave to his family to
eat ; Mohammed alone would not eat of it.

When the Prophet saw that the people of the country
worshipped idols, and his uncles and brethren all joined in
the festival, he exclaimed : " So flourishes the religion of
false devils ! I vow that I will put an end to it."

CHAPTER IV

Second miraculous cleansing of Mohammed — Meels monk
Bahira in Syria — Strange dreams— Marriage with
Khadija— Birth of Fatima— Rebuilding the Kaaba—
Mohammed adjusts the Black Stone-rBeginning of
Visions.

About I, GOO miles to the North-west of Mecca there is
a country called Syria, a portion of an ancient empire;
Bosra is one of its cities, an important place on the west
post road, where the roads and waterways met, and where
all kinds of valuable goods were brought together and
merchants and traders met to do business. The dealers in
iron came from all parts to this place, and the swords to be
obtained here were considered by everybody to be valuable,
articles. Talib, the uncle of Mohammed, was a good mer-
chant, and every year he went to this mart, and as he could
not leave Mohammed even for a short time, he always took
him with him.

In Mohammed's tenth year his heart and viscera
were again cleansed. This had been first done when
he was three years old, and it was now done a second
time. One of the followers of the Prophet heard him
testify to this second operation after he had become the
Prophet.

When Mohammed was eleven, there occurred the fight
at 'Okaz; this place was on the borders of Meccan territory,
and was a mart of Arabia. Every year traders from all
countries came by sea and land, bringing all kinds of house-

SS

56 . THE ARABIAN PROPHET

hold utensils, and also many gems and precious things. The
fair lasted a month, after which the people returned. On
the day of returning, the merits of the different families
represented at the fair were discussed, which excelled and
which was inferior. One of the greatest tribes was .the
Hawazin and they had laid a wager that they would excel
on this occasion, and when they did not carry off the honours
they were vexed and began a great fight which lasted three
days. (Subsequently the Prophet prohibited the holding of
this fair.)

At the age of twenty-one Mohammed had advanced in
wisdom and was well able to manage affairs, so his uncle
thought to leave him at home and go alone on his trips to
Syria; but Mohammed made obeisance .several times and
begged to be allowed to go, and his uncle replied : " My
nephew, I regard you as a precious gem to be left only^ for a
little while ; your mission is great, and your enemies are many,
and I wish to leave you at home lest anything unfortunate
should happen to you on the road." " I have God to protect
me," said Mohammed, "so I beg to be allowed to go with
you." Permission was given and he went again to Syria,
and Abu Bekr, who was eighteen years of age, went with
them, and Bekr's servant Bilal accompanied them. As they
approached Bosra, Mohammed rested in the shade of a tree
while Abu Bekr went to buy some cakes, and on the way
met Bahira, a learned monk of the Roman Catholic^
religion— people who call themselves the "Jesus Society."
The monk asked, " Who is that sitting under the
tree?"

I. ^ i ^ is the Chinese name of the Roman Catholics. As
used here and elsewhere by I<iu Chili it might r^fer to other branches
of Christianity, Greek, Syrian or Nestorian.

THE TESTIMONY OF BAHIRA 57

" Mohammed the son of Abdullah, and the grandson of
Abd ul Muttalib."

" This is the final Prophet," said the monk in alarm,

" How do you know about him?" asked Bekr.

" This tree was planted by Jesus who used to sit under
it to expound his book, and he told his disciples that after him
there should nobody sit there until the final Prophet came,
and he would be known by this act ; for six hundred years
nobody has sat under that tree, and now this man sits under
it, so without doubt he must be the final Prophet. I desire
you to inform Abu Talib that this young man is an honour-
able personage who will reflect happiness upon him, and
will bring benefits to all generations. I am passing on and
shall not see. his Light when he becomes the Prophet ; take
good care of him."

The monk then took out some precious things and gave
them as a parting token of respect. Abu Bekr made his bow
and returned to repeat the things which he had heard, on
which account the Prophet said that Abu Bekr was the first
who believed in him.

In Mohammed's twenty-third year the Koreish took a
vow to stop the insulting of the Prophet: this was promoted
by Zubeir. Zubeir had wished to have the care of the
Prophet, but he didnot get his wish, as Talib became guardian.
Talib was often away on his long journeys, and Mohammed
went with him, though it was beneath his dignity to do so;
some of the Koreish therefore liked to insult and hflmiliate
him, and even plotted to kill him. The Koreish had sonie
vicious and disorderly customs ; some of Mohammed's own
clan and kin were constantly oppressing those who were
below them, or opposing those who were above them, even
to the killing of brothers by one another, and fathers and

S8 THE ARABIAN PROPHET

sons injuring one another; there was no cohesion between
officials and people, or between masters and servants, and
there was no proper mutual respect between old and young
or male and female. Zubeir thought much of how to put a
stop to this disorderliness, and he planned to establish a
covenant, along with Jud'an, who was a venerable elder of
the Koreish, of weight and experience and respected by all.
Zubeir was of the Hashim family, and this family were the
hereditary sheiks of Mecca. The words of these two men
were not to be lightly regarded, so the elders and scholars
of the city had a great meeting at the house of Jud'an and
made a covenant and took an oath not to mutually insult
or annoy one another, and if anyone broke the covenant
then all the rest would join in attacking him. This was
called " The Honourable Oath " because hitherto there had
not been such an honourable covenant as this, and after it
there was much improvement in the customs of Mecca ; men
strove to excel in decorum and mutual deference ; harmony
increased and Mohammed was no longer in anxiety. Was
it not meritorious of Zubeir to take the lead in this matter ?
yet behind all, there was the virtue of the Prophet helping
to bring it to pass.

When Mohammed was twenty-three years of age, he
frequently dreamed that a spirit spake to him ; he reported
this to his uncle Abu Talib who pronounced that these were
just confused dreams. One day the Prophet dreamed that
the spirit put his hand into his abdomen and stirred up his
viscera. He told this to his uncle who said he would take
him to see a wizard doctor. At that time there was a
wizard of the Cross religion who was famous throughout
the whole country, so the uncle took Mohammed to see him.
The wizard looked at his face, but did not discover what

THE SEAL OF HEAVEN 59

was the matter; then he looked at his hand, and still did not
understand ; he then looked At his back and saw there was
a flesh mark, whereupon in alarm he said : " This is not an
ordinary man, what spirit would dare to come near him ?
the one who approached him was an angel, and the stirring
of his viscera was the proof that he is a prophet. The seal
of Heaven has been fixed upon him, and there can be no
doubt that he has been sent by Heaven. Do not be alarmed,
but do not talk about this to people lest the Jews hear of it
and seek to kill him." After this, on several occasions
during that year, Mohammed dreamed that the spirit ap-
proached him.

The MaFFiage of Mohammed with Khadija.— Mo-
hammed had gone year after year with his uncle on the trading
trips, but about this time his uncle's capital had diminished,
so one day he urged Mohammed, saying: "You are now
grown up and can do business for yourself. The people of
this locality all borrow money of Khadija, and you also should
do so, and make your own living." Mohammed answered,
" Certainly," and set about to borrow capital from Khadija,
who was the daughter of a deceased prince of Mecca named
Khuweilid, Khuweilid had fought against the Hawazin and
had died on the field, and having no son, his fief was taken
away; his daughter was talented and clever, well-informed
in books and history, and she inherited her father's ability
for managing business. She decided not to marry for three
reasons, (i) having been born a princess she could not
deign to be the wife of an officer or of one of the people ;
(2) she had both talent and money, and there was no one
in the whole country who was a fit match for her; (3) she
was wealthy beyond comparison, and had not seen any man
who was suitable to receive what she could bestow. Suitors

6o THE ARABIAN PROPHET

came from many countries, but she would not assent to any
of them, and now she was forty years of age.^ Khadija
delighted in generosity and was fond of what was right ; she
was public-spirited and used to act liberally in lending to
borrowers without seeking to get advantage thereby ; many
people availed themselves of this generosity and went trading
to the four quarters, and she was content to let them repay
as they could; many people were much indebted to her for
favours. When she heard of Mohammed her interest was
aroused and she remarked that this name could not be used
except for the final Prophet. She made enquiries and when
she found that he was a descendant of Hashim, she said :
"He surely must be the Prophet of whom the books tell,
the Prophet of the latter days ; the name is correct, I wonder
what his actions are like ; if he really is the Prophet, I will
marry him." She thereupon made enquiries about
Mohammed 's doings, and on hearing that he was coming to
ask for goods to trade with she was pleased and gave
instructions that he was to have ten times as much as he
asked for. She sent with him her relative Hudsaime as his
attendant, and Meisara as messenger, and they went with
all the traders to Syria; on the way these two observed
Mohammed's actions and carefully reported them. While on
the road on this journey two camels became sick and lay on

I. Other accounts say that Khadija was at this time a widow
who had beeu twice married, and had borne two sous and a daughter.
It may here be mentioned that our Chinese author either definitely
states or implies that most of the wives taken by Mohammed were
virgins, whereas all were widows except the child-wife Ayesha.
Our author may have followed the sources of information available
to him, but as the marriage of a widow is so repellant to Chinese
ideas, and would be especially so in the case of a religious hero, it
seems probable that Liu Chih sacrificed facts to avoid shocking
Chinese susceptibilities,

A WITHERED TREE REVIVES 6i

the ground unable to rise ; Mohammed stroked them with
his hand and the camels leaped up and quickened their pace
beyond what it had been before they were sick.

On arrival in Syria, Mohammed sat under a withered

tree, which suddenly revived and became splendid with

shimmering green. In a room near by there was sitting a

monk of the Jesus religion who, when he saw Mohajnmed,

came out hastily and asked his name and family.

Mohammed was displeased with the monk for being of the

Cross religion, so he would not answer him. The monk

then went and got a book and came out and looked first at

the book and then at Mohammed, and then pointing to the

Gospels and taking oath in the name of the God of Jesus he

said, " This man is the Prophet of the last days." Hudsaime

did not understand what he said, but suspected that he

thought to injure Mohammed, so he drew his sword; the

monk then entered the room and shut the door and ascended

an upper story from which he cried out in a loud voice that

he who sat under the tree was the Prophet of the last times,

and added: "You should not doubt; this tree was planted

by Jesus himself, and he left command that though this tree

should become dry it was not to be pruned or cut down, but

wait until the final Prophet should come to sit under it, when

it would become glorious again. May I ask if there is a

little red in his eye?" Hudsaime answered that there was,

whereupon the monk said: "There is no doubt about it,

he is the final Prophet; he will by and bye raise the sword

and do great execution ; he will receive the commission and

propagate the Way (Doctrine), and be the seal of all former

prophets and open the frontiers of the peace of a myriad

generations; those who follow him will abide safely, and

those who oppose him will go astray; this is truly the

62 THE ARABIAN PROPHET

man! take great care of him, and do not tell this news to
the Jews lest they plan to injure him; neither say anything
about it to my co-religionists as they also dislike this man.
We and the Jews both consider that this man should be put
out of the way." (In the 8th year of the Hegira this monk
entered the Faith.) Hudsaime was alarmed at what he
heard, and remarked to Meisara that Mohammed was evi-
dently about to undertake great things, and they must take
great care of him. On the road, when it was scorching hot,
they had noticed many birds with outspread wingsv shield-
ing Mohammed.

On entering the city to which they were going, they met
a fortune-teller who took hold of Mohammed's hand and also
placed a hand on his shoulder and said : "Is not this the final
Prophet? How is there this likeness? The ancient books
say that the final Prophet will be of certain . fashion and
appearance, with which this man truly accords ; he should
take precautions and hide, as the Jews and Christians will
seek to injure him."

Hudsaime quickly disposed of the wares they had
brought, and arranged for their return. Abu Bekr who was
also with them, in the capacity of a trader, was constantly
observing all the actions of the Prophet, and taking careful
note of them. It was the usual custom for the traders of
Khadija when they were returning, and were about three
nights' journey from Mecca, to send a messenger to
announce their approach, and this messenger was well
rewarded ; he was chosen by lot from among all the traders,
and as he went double stages, he would return with a letter
from Khadija and meet the party while still one stage away
from Mecca. On this occasion the lot fell upon Mohammed,
but- Abu Jahl opposed his going, saying that he did not

A MIRACULOUS JOURNEY 63

know the road; the others said that the usual custom must
not be broken. Mohammed mounted his camel and started
out while the others were beginning preparations for break-
fast; he .was carried along miraculously and arrived at
Mecca almost immediately. Khadija had been moved by a
dream to get up early, and when the letter arrived she had
her maidservant bring it upstairs at once ; when she knew
that Mohammed was the messenger she was both pleased
and sorry, pleased to have the letter at his hands, but sorry
that as he was unaccustomed to hard riding, he must have
suffered in bringing it. When he had eaten, she gave him
the reply and Mohammed took it and was again carried mi-
raculously so that he arrived at the place of starting while the
others were still at breakfast ! When they saw him they were
angry, supposing that he had not really started or had come
back to ask the way, and they told him he did not know how
to hurry. When he gave them the return letter they laughed
heartily and said that he must be in league with the devils!
On taking the letter and looking at it some of them said :
"This is Khadija's own handwriting; perhaps someone was
coming with the letter and met him on the road." But
when they saw that the gum was not yet dry, they all
marvelled. Abu Bekr told them not to be surprised at any-
thing done by this young man. On arrival at Mecca,
Mohammed returned with thanks what had been lent to
him, accounting clearly for capital and profit, and his profit
was several times as great as that of the others.

When Mohammed had gone to his home, Hudsa'ime

recounted to Khadija all that had happened on the road; she

-salaamed and said, " I have now a place to Which I ought

to go" ; so she appointed Hudsaime to negotiate the wedding.

" We ought to wait until he comes to you, my lady," said

64 THE ARABIAN PROPHET

Hudsaime ; " I will go and sound' him." On seeing Moham-
med, he said to him, '!,You are now grown up and have no
home; why is this? "

" I can wait," replied Mohammed.
"Why wait?" pursued Hudsaime; but to the question
put thrice Mohammed gave the same reply. Hudsaime then
approached Abu Talib and said, " Your nephew is of full
age, why is he without a wife ? " Talib replied that there
was plenty of time, and gave the same answer to the
question put thrice. Hudsaime was surprised and said:
" I asked your nephew three times and he thrice replied that
he could wait; I asked you three times and you say the
same. What is the meaning of this ? "

" I would not choose one who was poor," said Talib,
" and may not take one from among the rich, so it is better
to wait. ' '

" There is a person who is talented, pretty, and wealthy;
do you desire such a match ? "

" Poverty and riches do not match well."
" But the lady is willing, are you? "
" I cannot refuse; but who is the lady?"
" Khadija, who is rich beyond compare, as you know;
no doubt you have also heard that she is of perfect virtue
and beauty. Will you ask her ? "

" I have said that poverty and riches do not match well;
if this is desired, 'the rich must come and ask of the poor;
it would never do that the poor should ask the rich."

Hudsaime returned and informed Khadija who quite
agreed, and sent him back again to beseech Mohammed to
consent. Mohammed asked his aunt to go and excuse him,
as he was poor while the lady was very rich, and he was not
a suitable mate for her. Khadija said to the aunt: "Good

MOHAMMED MARRIES KHADIJA 65

mother, it is not in my mind to consider the possession of
money as true wealth, nor position as true honour. If I
had considered riches and position in relation to marriage,
I need not have waited until now ; I looked upon these as of
little account, as a cast-away broom. I have heard that
your nephew Mohammed is the foremost of all the prophets ;
he has the wealth of heaven and earth, and the nobility of
both gods and men ; if I secure him as my husband I shall
have glory, if I lose him I shall be ashamed. I am lowly
and weak, and am no match for him, yet I venture to ask
you to excuse me, and in view of my sincerity, help to bring
about my wishes. I desire to exchange my empty honour
and wealth for his genuine wealth and honour. I am not
thinking of my own advantage only, as I am not a young
person seeking advancement. There is no one whom I can
ask who can, so well as yourself, help to bring about this
happiness for me." Seeing the earnestness of Khadija's
pleading, Mohammed's aunt reported to him, and he con-
sented to marry her, and asked his uncle Talib to be the
Master of the marriage. Omar looked after the betrothal
ceremonies and presents, and Abu Bekr put out much money
for the betrothal expenses, while Talib devoted what he
possessed to the expenses of the wedding. A fortunate time
was selected for the exchange of the wedding documents;
Abu Talib being Sheik and also Master of ceremonies,
repeated the Khutbah (sermon) ,. drums and trumpets went
to meet the bride, and in the middle of the day they entered
the house. (Since the time of Mohammed drums and
trumpets have not been used at Moslem weddings.) A
camel was killed to make a feast to entertain the people who
came to congratulate. At the time of the marriage Moham-
med was twenty-five years of age, and Khadija was forty.

66 THE ARABIAN PROPHET

Nothing is recorded of the next few years, but when
Mohammed was thirty-one there was born Ali, the son of
Abu Talib. Fatima was born to Khadija and Mohammed
when the latter was thirty-five years of age.

On the day when Fatima was conceived, the prophet
was silting in the evening and had a dream in which there
suddenly appeared an angel who led him up to heaven, and
there he saw a tree with a pomegranate, the appearance of
which was like an apple, having a white inside, tinged with
red. Mohammed tasted and found it extraordinarily sweet
and fragrant. Nine months afterwards Fatima was born,
and at the time of her birth an extraordinary fragrance filled
the house and was noticed by the neighbours; this fragrance
was that which the Prophet had noticed in the apple in his
dream ; it came with Fatima and remained with her all her
life. Mohammed used to say that whenever he went near
Fatima he was conscious of the same fragrance as he had
enjoyed in his dream, and it reminded him of that visit to
heaven.

The rebuilding of the Kaaba. — For more than ten
years previous to the time just mentioned, the Koreish had
talked of rebuilding the Kaaba because it had been defiled by
idolaters ; but the plan had not matured on account pf lack
of unity among them and it was difficult to carry out the
good project. After they had taken the "Honourable Oath''
things were better arid men's hearts inclined to goodness,
so they were able to begin work on the building ; moreover
there was a flood which did damage to the walls of the
Kaaba so they were compelled to rebuild. About that time
it befell that a large ship coming from Rome was wrecked
not far away, and there was an artisan on the ship named
Yagumu who was the most famous builder of those days.

THE KAABA REBUILT 67

The Koreish bought the wood of the ship and got the artisan
to come and rebuild the Kaaba, as the people all said it was
an opportune time and it was the will of heaven that it
should then be rebuilt.

The Koreish at that time consisted of ten great families:
each family agreed to take part in the building, and lots
were cast as to, what share each should have. When all was
apportioned, the transfer of the ship's wood and of the stone
required was done by each family as directed, with no
mixing up of the workmen: Mohammed also took his share
in the work. When the building of the Kaaba had pro-
gressed, they made ready to put the Black Stone in position.
This is a wonderful stone which came down from heaven in
the time of Moses the prophet ; its colour is black which
gives it its name. All those who go on pilgrimage must go
near to this stone and touch or kiss it as one of the.ceremonies
of the pilgrimage. Formerly this stone was in the back of
the Kaaba, but now it was decided to place it near the door,
and every family vied with the others in desiring to have the
placing of it : none of them would yield, and as they could
not agree on thei^atter the elders said: " This is an impor-
tant matter, and we must seek the decree of heaven ; let us see
who comes in first at the North sea-gate, and let him decide
the question." The first to enter by this gate was Mohammed,
which was satisfactory to all as they said he was a man they
could all trust. They told him the diflficulty, and Mohammed
said it was a matter in which all should take part : so he
took off his garment and spread it on the ground and put
the stone on it, then directed each family to come and take
hold of a part of the garment and lift the stone; then Mo-
hammed with his own hands guided the stone into its position.
When they saw this they all bowed to his wisdom and also

68

THE ARABIAN PROPHET

marvelled at his strength, as the black stone was of con-
siderable size and weighed over one thousand catties/ and that

I . The size of the black stone is greatly exaggerated by I^iu Chih ;
the weight given is more than half a ton ! Burkhardt says the stone
is "an irregular oval about seven inches in diameter." Burton says
"I found the aperture in which the stone iSj one span and three
fingers broad."

ADJUSTING THE BLACK STONE 69

one man should move it as easily as if it was a reed, and that
a small and thin garment should hold it in the lifting without
being torn, these were things hard to understand. Mo-
hammed said that henceforth the Kaaba would never need
to be rebuilt again.

Tradition says that inside the Kaaba there was a well in
which there used to be a precious gem to ward off evil in-
fluences; this gem was stolen by idolaters which was the rea-
son why the Kaaba needed to be rebuilt. Once upon a time
the Kaaba was decorated with one hundred precious gems, the
brilliance of which dazzled the eye ; but these were all stolen
by idolaters and the glory was departed, hence the rebuilding.
When the Prophet was adjusting the black stone, before it
was steadily fixed, a bystander suggested putting a little
stone under it to prop it up, but Abbas pushed him away
and himself took a small stone and gave it to Mohiammed
who himself propped it up.

At thirty-eight years of age, the Prophet sometimes heard
voices in space above him, as though they were asking and
answering questions : when in bed he heard sounds jis of
praising; the sounds sometimes moved around, and then
came back to the original place, as if they were following a
leader. He also saw a bright light appear in space, and from
his own body there emanated a light so that when he got up
in the dark of night, without any lamp or candlci things
could be seen as if in daylight. Sometimes when a thing
was lost in the dark, if Mohammed came they could see
and the thing was soon found.

If it be asked what religion the Prophet followed de/ore
he received his commission, some say that there was no
fixed religion for him to follow ; and others say that he did
not follow any of the religions. Both these sayings are

70 THE ARABIAN PROPHET

without proof. If it be asked what religion the Prophet
followed after receiving his commission, some say the
religion of Jesus, and others say the religion of Moses:
still others say that he followed only his own religion. All
these sayings are also without proof. In answer to both
questions it may be said that both before and after receiving
his commission, he followed the religion of Abraham.
Observe that when an infant he repeated the Takbir;: on all
occasions he used to repeat the Tasmiyah.^ At eight
years of age he determined to keep away from the High-
priest of the idols : young as he was, he knew to worship the
Lord who is without form or likeness. At his marriage and
at funerals he used the ceremonies of Abraham. After
receiving his commission he continued the same practices
and in all things used the customs of the ancient religion of
Abraham. We see, therefore, that the Prophet, both before
and after receiving his commission, followed the religion of
Abraham, Abraham, beforo he was a prophet or had
received his Book, knew to recognize God and worship
Him.: our Prophet did the same. Abraham, after becoming
a prophet, recognized God more fully and worshipped Him,
considering this as his chief meritorious act : the teaching of
our Prophet is the same.

In the Koran it is written that God said to the
prophets : " I have clearly divided the Canons of the.
Faith: as I instructed Noah, so I have given commands to
you all : I instructed Abraham, Moses and Jesus, that they
might establish the Faith that it be not destroyed." There
has been much discussion as to the meaning of this part of
the book. The commentator Mu said: "It all comes to

I. Takbir = "AUahu akbar," " God is very great." Tasmiyah =
"la the name of God the Compassionate, the Merciful."

THE FAITH OF THE PROPHETS 71

one doctrine — Recognition of God, Worship of God,
Almsgiving, Fasting, and Pilgrimage: but the ceremonial
rules and regulations differed a little with the times." Ali
the Companion said : " The prophets from the beginning
did not worship idols nor drink wine." Another early com-
mentator said : " From of old the prophets did not worship
idols : before they received their commissions they all used
the expressions of the Correct Faith ; although at that time
they did not perform the duties of prophets, yet they were
incipient prophets and did nothing but what was in harmony
with the Faith. We might use the simile of gold and golden
utensils ; before they were commissioned prophets they were
as the gold: after they had become prophets they were as
golden utensils. The Faith of the prophets was like the
substance of the gold — always the same : the Teaching of
the prophets was like golden utensils— their rites differing a
little, as utensils do."

It may be asked, what is the meaning of the passage in
the Koran which says, "I found thee when lost and led
thee into the correct path"? The "lost" and " astray "
here referred to mean a man's going astray through error
while his will is set towards the correct : God will lead him
because his desire is to go the correct way. There are some
who are astray and obstinately remain astray, having no
wish to go correctly; these will all the time remain astray.
It should be remembered that prior to Mohammed there had
been no prophet sent for six hundred years, and no Book
given. The old books were destroyed, and the rules and
ceremonies were in a state of confusion ; the people did not
know what to follow and even the wise scholars fell into
pitfalls and did not know how to avoid them : this is what
was meant by going astray. Mohammed was born at the

72 THE ARABIAN PRDPHET

time of this confusion and he did not know what to follow,
so he may be said to have gone astray : but he did not drift
into heresy nor was he deceived by false sayings; day and
night he had admirable thoughts, and sought to understand
the rules and ceremonies and the correct method of influ-
encing for good by teaching. In due time God caused.him to
reyert to the correct path and gave him a great position, and
efntrusted to him a Book with which to amend the disorders
of the past times, and to fix the Canon that it should not
change for ever ; this is why he was a prophet, and moreover
why he was the Greatest Prophet.

CHAPTER V

First evidence of Mohammed's commission — Khadija
believes — The first twelve disciples — First messenger to
China — The Koreish believe and afterwards turn away —
Believers take refuge in Abyssinia— Jews and Christians
try to stir up persecution in Abyssinia.

From of old the prophets and worthies had handed
down and recorded in books about the final Prophet, his
appearance and virtues, when and where he would be born,
of what family, and on what day he would become the
Prophet; and these things were all fulfilled.

The worthy Sailime said: "I formerly had a neigh-
bour who was a Jew or Christian, who spoke to the people
about the Prophet's virtue and said that when he received
his commission he would accomplish the saving of his
people : when asked how he knew this, he replied that the
leaders of his religion said so and that it was written in the
ancient books that he would receive a commission, and when
this would be. This neighbour said that I should live to see
it, and I kept this in my heart and daily thought it over until
I heard that Mohammed had received the commission, and
then I followed him."

The worthy Asen said : " I know of a certain person
who was originally a Christian, and there was a Jew who
strove against him, and when the Jew could not overcome he
said, ' The final Prophet is about to receive his commission
and he- will surely kill you.' When Mohammed received
his commission that Christian entered the Faith, and when
the Jew heard of it he escaped and hid himself."

72

74 THE ARABIAN PROPHET

There was once a Jew named Hsibang, a man from
Syria who removed from there two years before Mohammed
received his commission, and came to live at Medina in the
house of Kulaidso ; one day he was sick and called Kulaidso
and the neighbours and told them that the reason why he
left his own country and came to live there was because the
expected final Prophet was about to receive his commission
and make Medina his capital, so he wished to be on the spot
to follow him. The sick man added : " I am now about to
die and cannot see the Prophet's light : all you men will
become his followers and receive great blessing and felicity :
the majesty and benevolence of the Prophet will both be
manifest, and he is the Seal of all the prophets." Having
said this, the sick man died. Two years later Mohammed
really did receive the commission and the elders of Medina
gathered together several of the elders of the country around
who went to Mecca and entered the Faith and invited
Mohammed to remove to Medina, which Mohammed
promised to do, and his ultimately doing so arose from this
beginning.

Toliho when trading to Syria stopped at Bosra where
a noted Roman Catholic' came into the market-place
enquiring for anyone from Mecca: Toliho said that he
came from that city, whereupon the Roman Catholic asked
if there was at Mecca a man named Ahmad. Toliho asked
of what family, ^nd the Catholic answered, the son of
Abdullah and grandson of Abd ul Muttalib. Toliho said
there was such a man whose name was Mohammed. The
Catholic said : ' ' There can be no doubt that he is the man :
this month he will be permitted to become the Prophet, the
greatest of all the prophets. Ahmad is the name which he

I . See Note' i , p. 56.

THE MOST EMINENT PROPHET 75

bore in heaven before his birth, and Mohammed is his name
on this earth and in history : he was to be born at Mecca
and set up his capital at Medina : miracles attend him, and
the myriad-year date tree has waited/ for his coming: the
ancient books and the old traditions all tell of this, and all
is now fulfilled. I believe and will follow him."

When Toliho finished his trading he returned to Mecca
and on the road he heard that Mohammed had received the
commission to be the Prophet, and that Abu Bekr was his
assistant: on arrival at Mecca he went at once to see Abu
Bekr and the Prophet, and entered the Faith.

The leaders of the Jews and Christians at Mecca had
frequently told their people to destroy the articles used in
worship and to sweep out their places of worship as they
were about to follow the Faith of the new Prophet whose
virtue was the highest under heaven and whose position was
the most eminent of all the prophets ; he would receive the
command of -the Lord to reform all religions and he would
be the Seal of all the prophets. When the Prophet received
his commission to propagate the Faith and begin his trans-
formations, nine out of ten of the Jews and Christians
followed the Faith. ^ The Prophet was once passing the
Jews' place of worship as the worshippers were just repeat-
ing the Taurat, when they suddenly stopped : there was a
sick person sitting near, so the Prophet asked him why they
had stopped; the sick man replied, "They have repeated
up to where it speaks about the virtue of the final Prophet."
He then took a roll of the book and pointed to the place
saying : " This speaks of the virtue of the final Prophet,

I. This is anticipating events, implying a readiness to believe
and a submission very early ; the sequel tells of continuous opposi-
tion, and but few followers for several years.

76 THE ARABIAN PROPHET

and the circumstances of the beginnings of his Faith ; our
people of the present time only read as far as this and then
quietly pass over lest other people should hear it : has it not
just been told to all that the final prophet has received his
commission and that all will gradually follow him? " Abu
Bekr pointed to the Prophet and said, " This is the final
Prophet." The sick man gazed long at him then did
obeisance and wept as he said that from his heart he wished
to follow the teaching of the Prophet. The Prophet
commanded him to repeat the Kalima (creed) and so enter
the Faith, which he did, and expired forthwith. The
Prophet exclaimed, " This man had faith, and when such
an one hears of the Way in the morning he is fit to die in
the evening." He commanded that the man should be buried
with the rites of the Moslems.

When first Mohammed went with his uncle Abu Talib
on a trading visit to Syria, there was a learned man of the
Roman Catholic religion who enquired for him among all
the merchants, and when he found him he took hold of the
Prophet's hand and said: " Most eminent of all the world!
the Messenger sent by the Lord of heaven ! merciful and
gracious to all the world!" Those, around asked how he
knew him, and he answered, "A white cloud covers his
head and all things bow before him."

In Syria there was a monk named Bahira, of the
Roman Catholic^ religion which is one of the twelve sects of
Christianity: this man was deeply learned in the ancient
books and was religious in his practices, so people from far
and near highly respected him, Bahira knew beforehand
about the Prophet's virtue and position so he made ready
to see him, thinking that the sight of him would be the chief
I. See Note i, p. 56.

THE MONK BAHiRA 77

happiness of a lifetime: he only waited until the Pcophet
received his commission in order to follow him. Hearing
that the Prophet was of the Koreish tribe and would come
with them to trade in Syria, he moved to live near the
roadside on the way to Bosra and waited for the Prophet to
come. One day he saw in the distance a white cloud floating^
above a band of traders, which moved when they moved
and stopped when they stopped, so he concluded that the
Prophet would be in the midst of them. Bahira thereupon
prepared a splendid feast and invited all the traders,
desiring to entertain them well : the traders were surprised
and said : " We have long wished to pay a ceremonial visit
to see you whose fame we have heard, but we have not
hitherto had the pleasure : that on this day we see you is in
itself sufficient, why should you provide a feast for us ? "
The monk replied suitably about the past, and then
proceeded to place Mohammed in the chief seat which dis-
pleased all the others, and Abu Jahl vehemently protested i
" I am his uncle^ and these are his relatives and seniors ; he
is but a child and an orphan, how dare he usurp this posi-
tion?" Bahira replied: "You all look upon him as an
orphan and a youngster do you? he is the most honourable
among you all and the most eminent in the midst of heaven
and earth : he will be the heaven-sent Prophet, and even an
emperor could not usurp his position, much less those who-
are not equal to an emperor : do you know why I have to-day
provided this feast, and why I moved from the- country and
came to live here? it was entirely on account of this one
person." Uponthis Abu Jahl and most of the others vanished.

I. Abu Jahl was n9t Mohammed 's uncle in the English sense
of the term, but oriental relationships are far-reaching, and the claim
passes unchallenged.

78 THE ARABIAN PROPHET

A short distance outside Mecca there was an idol
temple where there was a High-priest before whom many
worshippers used to kneel: on one occasion this High-priest
cried out with a loud voice that the great-grandson of
Hashim, (Mohammed), was the most eminent in heaven
and earth and the foremost of men and angels, the leader of
all the prophets : he would destroy the false and establish
the correct and there would be eternal peace through him :
after this testimony the High-priest closed his eyes and died.
Most of the people did not know what he had been speaking
about, but there was a man named Abu Hulailieh sitting
there who thought the matter over carefully and after three
days he heard that the Prophet had received his commission
and that the sayings of the priest were true, so he straight-
way followed the Prophet. Some people asked him why he
had rejected the idols seeing that he had formerly been so
diligent in serving them; he replied: "At first I belonged
to the Jewish religion in which they perform the ceremonials
but do not know the principles: next I belonged to the
Roman Catholic religion where they talk about the princi-
ples, but again I was mistaken about reaching the principles
theniiselves : for example, they say that the L,ord of Heaven is
without form or likeness yet they also say that he descended
to the earth; when he descended to earth he had form.
They teach people not to worship idols yet they themselves
worship idols. The religion of the idols — which is the
devils' religion— I have also followed and discarded: then I
heard the fame of this High-priest so I came desiring to
learn from him and when I heard these words of his, 1
rejected all the rest and followed the Prophet. Henceforth
I know the falsity of all the other religions : it is only the
religion of the Prophet which is genuine and true to the

MOHAMMED RECEIVES HIS COMMISSION 79

utmost degree, and about which there can be no doubt. I
rejoice that I have escaped the pit-falls and have entered
the boundary of heaven."

The first year of Mohammed as Prophet.— Before
the Prophet received his commission he had rejected worldly
affairs and used reverently to meditate upon the Way, and
daily went to Mount Hira and would wander among the
hills and valleys thinking over deep things until gradually he
began to understand the springs of the transforming power
of the Way: early in his forty-first year he was asleep one
night when suddenly he was conscious that a spirit spoke to
him, saying : " Mohammed, thy Way is pure ! thy virtue is
chaste! the purity, loyalty and love of the past generations
reach their full brilliance in thee ! the Only True God now
commands thee to enter upon the Prophet's office in the
interests of all under heaven. There is no God but the True
God, and thou art the Apostle of God. Cause all to know
that they should worship only One God : amend and correct
all the canons of instruction of the former prophets : destroy
all heresies and false sayings : receive the command without
doubting, and be not remiss in attending to it." The
Prophet recounted this to his wife Khadija who was startled
yet also pleased, and said, " The command of Heaven has
come ; I have long waited for it, but simply looking towards
it was not sufficient to make clear the teaching." Mo-
hammed said that he was weak in power and alone in
influence; the responsibility was heavy and the Way was
far-reaching, so that he could not escape having deficiencies
in this mission.

The Prophet rose early next morning and went again
to Mount Hira and on the way he heard voices, saying:
" Peace be upon the Apostle of God" and using other words

8o THE ARABIAN PROPHET

in congratulation. Mohammed was afraid, but he went on
to the cave to which he used to retire, when he suddenly-
heard the sound of someone repeating, a book in a subdued
chant, but he could not see anyone : the words were: —

" Praise be to God, Lord of the worlds !
The compassionate, the merciful !
King on the day of reckoning!
Thee only do we worship, and to Thee do we

cry for help.
Guide Thou us in the straight path,
The path of those to whom Thou hast been

gracious ; —
With whom Thou art not angry, and we go not

astray."^

This is the first Sura of the Koran, the Fatiha. The
Prophet meditated upon this and was greatly pleased,
though he still had some fear : he returned and on the way
there were still more voices, so he wrapped his mantle round
his head and thus returned, and said to Khadija that he was
ill ; she inquired what was the cause, and when she heard
she said: "Be not afraid; the decree of Heaven is fixed
and all the spirits have come to congratulate you : some time
ago I prepared a quiet place ready for your performance of
the religion and now you can remain here quietly to wait for
the commands of Heaven."

The Prophet remained in the room several days and
recovered so that. he was more peaceful and settled: he
ruminated over the meaning of the words of the Canon
which he had heard and sought out their purpose ; the whole

I. The Koran, Rodwell's translation. Sura i. The Fatiha.

KHADIJA'S LIBERALITY 8i

day long he turned over in his mind and repeated with his
iips just two items, (i) the Kalima — There is no deity but
God, and Mohammed is the Apostle of God; — and (2) the
Fatiha. At this time an angel was frequently with him, not
in any fixed form or place, sometimes before and sometimes
behind ; sometimes invisible and sometimes the appearance
of wings flying in space ; at other times in the form of a man
or of a great bird. The Prophet told these things to
Khadija who.secretly rejoiced and said that her expectation
was not going to be a vain one.

When it was clear to Khadija that the commission had
really been received, she said to the Prophet: "I have
heard that kings regard benevolence as honourable, and
prophets esteem poverty. Now you have succeeded to the
place of kings and have also ascended to the rank of
prophet; there is at the present time no family in Mecca
which can compare in riches and honour with you. I desire
that you will widely exercise benevolence and cause the
poor to rejoice, and thus that which a king counts honour-
able and that which a prophet esteems, may both be
completed in you." Mohammed replied that he had no
means, as all they had belonged to his wife, otherwise lo be
generous agreed with his own desires. Khadija replied:
"I am your possession, how can I have any wealth of
my own ? I have long wished to request you to accept as
a thank-offering the wealth I have and to use it." So they
gave away all they had to the poor and distressed, and lest
there should be any lack in the wideness of their liberality
they invited people from a distance to come and receive also, .
and in six months all their wealth was gone. Mohammed
said to his wife, " Men do not know the happiness of giving
but they will endure misery in the keeping of their riches ;

82 TPIE ARABIAN PROPHET

only you and I in these days know the joy of giving."
Khadija replied thanking him, and insisting that the virtue
was all his and she shared in the happiness.

The descent of GalbPiel.— When first the Prophet
received the command he perceived the presence of the angel
only in his dreams, and had no clear manifestation in speech,
but after six months the angel gave forth part of the Classic
(Koran) , with the command that it be taught, and from this
time the Prophet gradually entered upon his teaching. On
the 27th day of the month of the Fasting, Mohammed went
to Mount Hira and suddenly he heard a noise in the air
and looking up he saw a venerable man of graceful counte-
nance with a beautiful beard, sitting upon a brilliant throne
coming down from heaven ; he alighted upon the top of the
mount and descended from -the throne, then assisted the
Prophet to mount the throne and put upon him an immortal
robe and crown. The Prophet was in fear, but the venerable
man pacified him by addressing him as the Apostle of God,
and saying that God gave him peace. (Appointed Messenger,
or Apostle of God, these are names of the office of the
Prophet : from this time forth all Moslems have called the
Prophet the Apostle of God, or the Appointed Messenger
of God, or he may be called the Prophet, but none would
dare to use his personal name. )

When the Prophet was a little more at ease he enquired
of the venerable man who he was and he replied : " I am
the messenger of God sent to the universal Prophet; my
name is Gabriel and I am the head of the hosts of heaven.
The prophets of old who propagated the true commands,
and the Canons which came down, all had me for messenger :
I have now received the illustrious command of God to speak
peace to you and your Queen (Khadija), and to announce

ARABIC AND -CHINESE

83

4 ^ ^'^' ftj 4^^<»^li»S^^"^4A^^^^^

Page from a Moslem ritual, in Chinese and AraMc.

84

THE ARABIAN PROPHET

o o

± ^ -t£ % ^i^. M 'lA @

I'm) -w * "tO • »» /

Part of the First Chapter of the Arabic Koran, with
Chinese Translation, and also a Transliteration
of the Arabic into Chinese Sounds.

THE KORAN 85

that you are the foremost of men and spirits in heaven and
in earth, the Seal of all thfe prophets, the teacher of the
religion of the ages, emperor of emperors, king of kings;
receive the commission and prosper religion and regulate the
ceremonies, and cause all to know that there is no deity but
God and you are his Apostle, sent to enable all that live on
the earth to reach the eternal world. Destroy heresies and
promote correct teaching ; those who follow you are correct
and will for ever enjoy heaven : those who oppose you are
rebellious and will fall into hell for ever. These are God's
commands to you and he also commands you to repeat
Bismillah in praise of the God of ajl creation, and of the
exalted name of the most benevolent God, and cause people
to know that which they do not know."

This true Book— the Koran — has over six^ thousand
six hundred chapters^ or Sura, and the first sura — the
Fatiha — was the beginning of the book's coming down. At
first the Prophet experienced some difficulty in repeating it,
but Gabriel covered his head with a cloth and took hold of his
shpulder and shook him a few times, after which there was
no difficulty in repeating the Fatiha after Gabriel, who
again commanded the Prophet to repeat it, and it was soon
quite familiar. There then appeared in space an innumer-
able company of angels waiting to hear the Prophet repeat
the Fatiha, after which with loud and united voices they
said " Amen " ; the sound shook the hills and rivers, and the
Prophet also repeated " Amen." (Amen is an expression
used at the conclusion of Moslem prayers, its meaning being
" Lord, such is truly my prayer." The Fatiha is divided

I. This should be verses, as tlie Sura are only one hiindred and
fourteen: the error is important as it counts the whole Fatiha as
only one of six thousand six hundred portions.

86 THE ARABIAN PROPHET

into three portions, the first consisting of praise to God, the
middle portion of confession and beseeching, and the final
portion being prayer to be led aright, and after each portion
is finished the one who prays and those who hear must all
say "Amen.")

Gabriel stamped on the ground with his foot and there
appeared a spring, and he instructed the Prophet to bathe
himself and worship, with the same rites as those used in
these days : this was the first occasion on which the Prophet
had been taught the purification rites. After the ceremony
the host of angels praised and congratulated and escorted
the Prophet back to his home.

In ancient times the coming down of the Canons had

not been always in one manner: sometimes they would

appear as writing, or again as sounds, or as words spoken,

or as dreams — in all these manners the revelation has come.

The manifestations have also varied, having sometimes

appeared in the hills or vales, in the trees or streams, or

perhaps have been heard in the air, or have descended as

angels and have personally passed on the message. To

receive the revelation by sounds or writing is simple, and to

be conscious of it in dreams is still more easy ; but to hear

it in the air is difficult, while to receive the message by

word from an angel personally is still more difficult. In the

case of the Prophet's receiving the revelation from heaven,

for the first six months it was by means of dreams, but

afterwards he either heard it in the air, or received it by

the angel's coming down, or personally heard it direct from

the Lord ; there was nothing in the nature of writing or

sounds, but the wonderful message came to his inmost

heart, which showed that he ranked above all other

prophets; and that he received it in the most difficult way

RECEIVING THE REVELATIONS 87

showed that his rank was the very highest, while his hearing
personally from God the most wonderful things, showed
that his doctrine is the most pure.

At the time of receiving a revelation, the Prophet's face
was flushed and the perspiration ran down, even when it
was cold. If he was riding on an animal he would suddenly
fall down, and even a strong camel could scarcely keep him
up, so it may be seen that the coming down of the Book was
no light matter. On one occasion the Prophet was sitting
on the steps of the Kaaba with Othman in attendance when
the latter suddenly s^w the Prophet gazing up I0 heaven and
again looking down to the ground, then he looked (o the
right and nodded his head as if in answer ; his face became
flushed and perspiration ran down, while his body and head
were contorted for a brief space, after which he gazed up
to heaven for a long time. When they returned, Othman
asked what was the matter and was told that there had
been a revelation which said that God commanded that men
should be just and merciful, loving those with whom they
had close ties, and they must not be cruel or wicked
or obstinate.

After the Prophet had returned from Mount Hira and
told Khadija of what he had seen, she said that if this was
really so, then henceforth her husband would be occupied
with momentous matters ; she would, however, like to make
some tests, so asked Mohammed to tell her if the angel came
again. Just as she was speaking, Gabriel came and Khadija
asked the Prophet to sit on her right side and then inquired
if he could see the angel, and he said he could ; she then
requested him to sit on her left side and inquired if he could
see the angel and he replied that he could ; then she desired
him to sit on her lap and asked if he could see the angel,

88 THE ARABIAN PROPHET

and again he said he could. Then she untied her hair and
covered his face and asked if he could see the angel and he
answered that he could not: Khadija said: "It truly is
Gabriel. I have a cousin Waraka who has been a court
minister and who was able to translate the Injil (Gospels)
into Arabic; he is now old but he can look into the future
and tell of what is coming to pass; we had better ask him
about these things." The Prophet said, " The heavenly
commands are secret and mysterious and are not to be lightly
talked about to people." Khadija went secretly to make
enquiries, and told her cousin all about the occurrences, and
he said : " This is great felicity ; none of the ancients had
such blessing as you now have. Return and urge your
husband to quickly begin his work of instructing and
transforming: it will be difficult at first, but afterwards it
will be easy; exercise great patience, and the glory will
follow: I regret that I shall not receive a command to assist
in this matter."

Khadija returned and told the Prophet what had been
said and he remarked, " The relationships of man take their
beginning from husband and wife, and instruction and
reformation should begin within one's own doors: if you
believe me you will assuredly follow my teaching." His
wife replied that she believed, and together they went to
Mount Hira to the spring, where the Prophet taught his
wife the method of purification and worship and she repeated
certain words after him, and as he again repeated what he
had received as revelation, she accepted every item, and thus
was the first of all men and women to enter the Faith.

Twelve early disciples. Abu Bekr was related to
Mohammed, and was three years his junior; he had been
with Mohammed on a trading trip to Syria, and they were

ABU BEKR BELIEVES 89

intimate friends ; at the marriage of the Prophet, Abu Bekr
had lavishly used his wealth, and in other waj's had helped
Mohammed. When he observed that the Koreish wished
to injure the Prophet he exhorted him to keep away from
them and not to join in their feasts of rejoicing or mourning :
when the Prophet received his commission to propagate thg
Faith, and the maligning of the opposers became worse, Abu
Bekr exhorted the Prophet not even to speak to them. The
Prophet said, " I have in very truth received the command
to propagate the Faith and lead men to the Truth, what
should I fear?" Abu Bekr asked how about the slanders,
and the Prophet said : "The furnace fire purifies the gold,
and maligning' only serves to perfect goodness and virtue ;
the more maligning there is the purer will be the virtue;
heaven created mean men in order to perfect superior men.
If one goes long without being maligned it must be because
his virtue is not of the highest." Abu Bekr asked if the
virtue of the Prophet could transform mean men so that
they might become superior men, and Mohammed answered
that it could, except in the case of those who delighted in
maligning and who rejoiced in being mean men; for such as
these, who could change them? Abu Bekr assented and
said, " Your disciple has for some time known something
of the Way of the Prophet, and I venture to ask about the
general scope of the teaching." The Prophet replied: "It
is to initiate and illuminate correct learning, and to put away
heresies; the most important things at the outset are to
destroy idols and images and worship the True God and say
' There is no deity but God ' which is called the Kalima, or
Pure and True words ; and say that I am the Apostle of God.
To believe in these principles and repeat this creed and follow
this teaching, this is to obtain the Way." Abu Bekr was

90 THE ARABIAN PROPHET

pleased and said, " This teaching lifts a man out of the pit
and puts him on a rocky crag." And straightway he loudly
repeated the creed and entered the B'aith ; his servant Bilal
also followed him and entered the Faith.

All was the youngest son of Abu Talib, and cousin of
Mohammed. At the time of great scarcity around Mecca,
Talib was in straits while his elder brother Abbas was well
off, so the Prophet went to the latter and said: "My uncle
Talib is poor and cannot maintain his children, so I request
that you will allow me to share with you in relieving him of
the maintenance of some of his sons." Abbas agreed and
as Talib was pleased with the suggestion. Abbas adopted the
second son, and Mohammed adopted the youngest; so
Ali was for a long time brought up by the Prophet. When
the Prophet received his commission, Ali followed his
teaching, being at that time ten years of age and of such
outstanding wisdom and courage and dignity as to be already
a man, able to assist the Prophet in managing household
affairs and to be entrusted with many things connected with
the propagating of the Faith.

Othraan (Usman) was a relative of the Prophet who in
his youth had wisdom, and early knew the errors of the Jews
and Christians and was able to dispute with them and not
be beaten. When the Koreish were maligning the Prophet
they also included Othman as all disliked that he, being so
young, should dispute about and ridicule the ancestral
religion, so they ostracised him. When the Prophet
received his commission Othman at once followed him.

The three men above-mentioned afterwards became the
" Companions," and as they had positions of eminence and
did great things, they are here given special mention.

EARLY DISCIPLES 91

Others of the first to enter the Faith were the Prophet's
uncle Zubeir and his relative Toliho, besides Zeid, Mukahode,
Osman, and Obaideh.

The ceremony of entering the Faith was at first very
simple, consisting only of repeating the creed and refraining
from worshipping idols. But after the removal to Me<iina
there were so many impostors that it became necessary to
be more strict before admitting any into the Faith. Sub-
sequent worthies fixed certain regulated rites such as those
connected with bathing, changing clothes, clipping and
shaving, and so forth. These were in use in the time of
the Prophet, and those who came after him observed his
rites and regulations, giving careful attention to have the
right thing done at the proper time.

Of all the dependent countries of "T'ien Fang^'^ (Mecca
as the centre of the subsequent Moslem empire), the central
one was Arabia, and on the east was Fars (Persia) and
Hindustan, on the west Syria and Misr (Egypt), on the south
Yemen and Abyssinia and on the north Roman Territory and
Irak, in all ten countries ; when the people of these countries
heard that the Prophet had received his commission they
sent special messengers to congratulate and convey presents.

I. " T'ien Fang" y^^ = "Heavenly square or cube," is one of
the names used for the Kaaba; it is commonly used by Moslems for
Arabia, more especially the part known as the Hejaz. Liu Chih
says: ">T'ien Fang is the kingdom of Mecca'': elsewhere he says :
"Asia is a general term for T'ien Fang," which, with the paragraph
translated abqve, would seem to imply that the term in its broad
sense is meant to refer to the subsequent Moslem empire. To
translate "T'ien Fang" as the region of Mecca and then say that
Arabia was only z.part of it would make nonsense; so although our
author is telling of the reported events of the second year of Mo-
hammed's prophetship and before the Moslem empire existed, he
has in mind the empire as it became after the Prophet's death.

92 THE ARABIAN PROPHET

The topographies say that there were in all ninety-four
countries in subjection to "T'ien Fang," four empires and
ninety kingdoms; and all the kingdoms had their dependent
states and cities, in all not less than ten thousand places.
Rome was the founder of the empire which afterwards
became the Moslem empire; it was distant from Mecca lo,-
ooo li to the North-west. Its king was called C^sar, and
he was a Roman Catholic who worshipped images. When
he heard that the Prophet had received his commission he
sent an envoy to congratulate, and to enquire as to the
purport of the teaching. Mohammed sent reply that it was
to worship the True God, Creator of all things, and not
worship images; purification and ceremonial prayer were
necessary, and also the repeating of the creed. The king
said, " The teaching is true and the ceremonies are correct;
but the worshipping of images is the teaching of my
ancestors, how can such be put aside?" A court minister
stepped forward and said that the prophets from ancient
times had not worshipped images, so it would be quite right
not to worship them ; it was not necessary to be bigoted in
adhering to what had been taught by ancestors. The king
exclaimed, " Must we not worship the image of the Holy
Mother of God (the Virgin Mary) ?" The minister replied
that the Holy Mother had not taught people to set up
images, so it would be no sin not to worship her image.
The king declared that he had been so long accustomed to
do this that he was uneasy if he went a day without; to
which the other replied that it was better to be uneasy
about a wrong ceremony than uneasy about the teaching of
the prophets. The king asked for time to think it over,
but to the end he never submitted to the Faith.

FIRST MOSLEMS IN CHINA 93

The first entry of Moslems into China.— Ch'ih Ni
(# M) was a country of the Far-eastern empire, the name
being one used for the Middle Kingdom (China) . In the
sixth year of K'ai Hwang (gg 4) of the Sui (pf) dynasty,
(a.d. 586)^ which was the first year of the Prophetship
of Mohammed, there was seen in the sky a strange star ; the
Chinese emperor Wen Ti (% ^) (the dynastic title, while
K'ai Hwang is the title of the reign), commanded the Chief
Astronomer to divine its meaning, and he said that there
would be an extraordinary person appearing in the West,
The emperor sent an envoy to investigate if this was really
so, and after about a year he arrived at Mecca; he desiied
the Prophet to accompany him back to the East, but he
declined. The envoy secretly had a portrait of the Prophet
made^ to take back with him. The Prophet sent his
maternal uncle Saad Wakkas,^ and three others, to go with
the envoy to Ch'ih Ni. (Moslems first entered China in the

1. As Liu Chih has dated the Prophet's birth twenty-four years
before it occurred, so he is in error here, making the supposed entry
into China in a.d. 587 when Mohammed was a youth of seventeen.
There is,{however, agreement in counting the Prophetship from
Mohammed's fortieth year. Broomhall in his "Islam in China/
after carefully sifting this tradition, concluded that "the story
cannot be accepted as trustworthy," a conclusion in which I concur.

2. Broomhall (" Islam in China," p. 73) says that Mohammed
" sent his portrait to the Emperor, but so painted that the colours
faded from the canvas." Liu Chih's version is different; but the
whole story of the portrait is legendary. See Appendix I, Note 3.

3. Saad, the son of Abu Wakkas the Prophet's uncle, may be
intended here. Muir says: "Sa'd, the son of Abu Wakkas, converted
in his sixteenth or seventeenth year, was the nephew of Amina,
mother of the Prophet." He died at the age of seventy-nine in a.h,
55, and was buried at Medina. There is no satisfactory evidence
that he ever visited China. See Appendix I, Note 2.

94 THE ARABIAN PROPHET

seventh year of K'ai Hwang of the Sui dynasty, which was
also the first year of Cheng Ming (M M) of the Ch'en
dynasty, the (^) empire at that time being divided.)

The emperor Wen Ti hung up the portrait of the
Prophet and worshipped it, and when he arose, the scroll
was there but the picture had vanished; at which he was
alarmed and told Wakkas, who said to him that the Prophet
had forbidden the worship of images, and men knocking the
head on the ground to other men. The disappearing of the
picture was due to the wonderful influences of the Prophet.
The emperor in alarm said, "It must surely be that he is the
Pure Emperor and the True Prince." Wherefore he had built
the "Prophet-Remembrance" mosque'- at Fan Chow (which
is now Canton), for the accommodation of the embassy.
Wakkas subsequently returned to the West.

The account of the entry of the religion of the Prophet
into China in the seventh year of Wen Ti of the Sui
dynasty, following the sending of an envoy to the West, is
given in detail in several Chinese histories, so it can be
proved. The story of the worshipping of the portrait is not
recorded in the histories; but it has been handed down by
tradition, and may be seen recorded on stone tablets, so
must not be rejected. The old statement that it was in the
reign of Hsiian Tsung of the T'ang dynasty (a.d. 713)
that the entry occurred is an error. That period was over
150 years separated from the advent of the Prophet, so the
time does not tally nor do the circumstances agree. As for
the other account which tells of Chen Kuan of the T'ang
dynasty (a.d. 628) sending an envoy to the West to obtain
a Koran, resulting in Moslems entering China overland,
that was subsequent to the period of which we are writing
so it is not recorded in this Life of the Prophet.
I. See Appendix I, Note 6.

PROPAGANDA AT MECCA 95

Prohibition of idolatry at Ta'if.— Ta'if was a city
100 li to the South-east of Mecca, whose people were fond
of idolatry and witchcraft and wizardry. In the second
year of the Prophetship they saw a comet which was
regarded as an evil omen: they offered sacrifice and
enquired of their gods and got the answer that the comet
would not stop, unless it should be that by the sacrifice of
one third of all their domestic animals the desired result
m.ight be obtained. When all their animals had perished,
the elders met together in conference and said, "Our
wealth is used up and our strength is exhausted, yet the
comet has not been destroyed: whatever shall we do? " A
wizard said: "There has now appeared a holy king,
whose religion is exalted and whose virtue is abundant : he
is able to have the kings of the earth as his ministers, and
to amend all the teachings of the past: he regards the
putting away of heresies as the most important work of
merit, and the returning to the True Lord as the correct
fruition of life. We ought to follow him and wait for his
commands, then these calamities will disappear." So the
people of Ta'if stopped idolatry and did not sacrifice any
more to get rid of their calamity, but waited for the trans-
forming teaching of the Prophet ; the hearts of the people
were then at peace and the comet disappeared.

Public propaganda at Mecca. — At first when the
Prophet began propagating the Faith, he did not dare to do
so openly, but confined himself to his near relatives and
friends, of whom, between ten and twenty followed him.
After the third year of the Prophetship he gradually
entered upon more open efforts, and in the fourth year he
quite publicly expounded his religion, teaching men to
worship the True Lord of creation and not to worship idols

96 THE ARABIAN PROPHET

and demons, not to believe in witchcraft and wizardry, nor
to pay attention to magical spells and heresies: they should
maintain sincerity in relation to God, and should repeat the
creeds, and in their daily lives should be filial to parents and
affectionate to brothers, chaste and moderate, good and
upright; in everything according with the teaching of the
Book and not opposing it : the great events such as marriage
and death had their fixed ceremonies, and when such events
came the proper rites should be observed.

Many of the people of Mecca followed him, at which
the Jews and Christians were disturbed so they went to the
Prophet's uncle Talib and said, " Your nephew is intro-
ducing strange things and setting up heresies which disturb
men's minds.'' Talib replied, "He has' received the
command of Heaven to propagate religion, how can I stop
him? to attempt to do so would be disobedience to Heaven
and would also injure family relationships." The Jews and
Christians said, " There is no proof that it is the command
of Heaven." Talib angrily exclaimed: "What words are
these ! The True Lord of creation is real and not spurious :
demons and goblins and idols and images are clearly all
false. To destroy the false and manifest the true has been
the teaching of the prophets of all ages : what do you mean
by saying there is no proof?" The Jews and Christians
could not answer this argument. Many of the officers and
people now followed the teaching, none daring to hinder
them.

At this time when the religion was prospering and
many people were following it, someone said to the learned
men of the Jews and Christians: "Mohammed is teaching
the teaching of the prophets, you ought to follow him; and
moreover he is the Prophet appointed by Heaven." The

THE KOREISH TRIBE 97-

learned Jews and Christians said : " Do we not know that he
is a prophet ! but our forefathers all worshipped images and:
we do not wish to discard the teaching of our forefathers."
Someone criticised them, saying : " Can it be right to hold
to the teaching of ancestors if it means disobeying the
command of Heaven and rejecting the prophets? to regard-
the ancestors as correct is, in this case, to disobey Heaven
and reject the prophets." The learned men said that they,
could not bear to speak about it, to which the other replied,
" That is a matter of personal feeling : there is no greater,
sin than to allow pefsonal feeling to injure the public good."
The Jews and Christians were beaten in argument, but to
the end they would not submit.

The Kopeish, after believing-, turn away again. —
The Koreish was the greatest of the Meccan tribes, and it;
was also the ancestral clan of the Prophet. When the
believers had overcome the Jews and Christians in argu-
ment, the influence of these sects waned. Then several
vicious persons (lit. : depraved devils) secretly entered the
conference of the Jews and Christians and persuaded their
learned men to go with them to the Prophet's house to lead
him into a dilemma with their arguments. They said,
" Son of the prince ! seeing that you have received a com-
mission, what is it that you teach ? " The Prophet replied
that it was to put away h.eresies and to manifest correct
learning, to exterminate false images and to worship only
the True Lord. The others then said, "The former
princes did not make such changes and amendments, nor did
your grandfather; do you mean to say that all your
ancestors were heretical ? " The Jews said, " The ruler
of our religion was Moses, and he did not make the changes,
you speak of ; do you mean that he was heretical ? " The

t)8 THE ARABIAN PROPHET

Christians said: "The Lord of our religion was Jesus, and
he did not make the changes referred to; do you mean to
say that he was heretical ? To slander one's ancestors and
revile the prophets is among the greatest of sins, and to say
that you have received God's command to propagate the
religion of the prophets, is this not simply falsehood?"
The Prophet answered : " I have recf;ived the inheritance
of my ancestors and also the command of God to banish
false religions, to venerate the True Lord and restore the
teaching of the prophets of the past ages: my ancestors
right back to Adam were none of them worshippers of
images or pictures, and you all know that the prophets of
the past did not worship images. When Moses went up
into the mount, his followers themselves worshipped a
golden calf and afterwards had to confess their sin, and
they slew one another. After the death of Moses his
followers were misled into heresies and there were those
who worshipped images; how could these have any con-
nection with Moses? Jesus in propagating the teaching
never set up images or pictures, but after he ascended to
the far^off^ his followers took him to be the Lord of
creation and so drew pictures and worshipped them; how
can this have any real connection with, Jesus? these are all
disorderly doctrines, arid, to take disorderly doctrines to be
correct is a mistake. From of old to tlie present have you
ever seen or heard of a single prophet who worshipped
images? You are all scholars and a word to the wise is
sufficient, why should we further discuss the matter?"
The mouths of the visitors were stopped- and they retired.
The vicious persons seeing that they had not scored inthis

'• I. Moslems believe that Jesus did not die, but was translated to
heaven by God.

MOHAMMED ABUSED , 99

dialogue were angry with the Jews and Christians and said,
"You are played out, but we shall try again" : so they went
-out and spread the report that Mohammed had repented
of his errors and confessed his sins to them and acknow-
ledged that it was right to worship images. Upon this many
of those who had believed and followed the Faith turned
back and disowned it ; this was the .result of the seducing
of the ignora:nt by vicious persons, which the people in
general were not aware of.

Mohammed's uncles revile and injure him. — The
Prophet's uncle Abu Lahab lived near to the Prophet and
he reviled him and smeared dung and filth upon his house,
which the Prophet personally removed, and when they met,
the Prophet treated his uncle with proper ceremony and
said: "Uncle, you ought to conform to God's command
and follow the true Way ; I thank you for reproof which
does me honour, but why revile and injure me? "

A great-uncle of the Prophet very much disliked that
he should regard as wrong the teachings of the ancestors,
so this great-uncle vowed that he would kill the Prophet,
and on meeting him one day he threw a great stone which
hit the Prophet on the shin and caused the blood to flow :
the Prophet loudly repeated the creed and added that those
who repeat these words would escape; so they could not
injure the Prophet.

The clansmen request harmony.— When the
Prophet first established his teaching,' the devils regarded it
as calamitous and therefore caused that among the relatives
there was discord, and seething unrest among the people at
large. The Koreish family consulted together, saying:
^'Mohammed conceives that he has received the command of
Heaven to spread his teaching, while the people generally

•ipo THE ARABIAN PROPHET

think they oUght to keep the teaching of the ancients; so
there is struggle between them, with mutual opposition until
we have never a day's peace, and our business is disappear-
ing and the people will have nothing to live upon ; had we
•not better request our ruler Talib to pacify them?" Talib
thereupon gathered together the leading people of the whole
city and said to them: " My nephew in propagating the
Faith is fulfilling the duty placed upon him by the command
of Heaven ; it rests with you whether you follow him or not :
from this time forth everyone may follow what he pleases^
and there shall be no mutual recriminations or revilings or
beatings." He then admonished the Prophet, saying,
"The Way is an honourable one, walk in it yourself, but do
not compel others to do what they do not wish to do." The
Prophet said, " Your nephew has received the command
to propagate the Faith ; in saving men from fire and water
one cannot go slowly." Plis uncle Abu Jahl, standing by,
said, " What do you consider to be the Faith?" to-which
the Prophet replied that it was to have done with the false
and revert to the true. Jahl retorted, "Were all our
ancestors wrong?" The Prophet replied that all were
wrong who did not follow the teaching of the prophets'
The rest all angrily retorted : "You follow your true, and we
will keep to our false. We will all obey the admonition of
our ruler and keep from annoying one another." They then
dispersed and Talib said to the Prophet, "Why "did you
speak so strongly?" to which' the" Prophet replied, "I
fear the Lord and not men."

The Jews and Christians, seeing that the religion of the
Prophet could not be repressed, stirred up some mischief -
lovers among the Koreish, saying: "A spark unquenched
may set fire to a forest : Mohammed relies upon the protec-

ABU TAUB DEFENDS MOHAMMED loi

tion of Talib; why not bribe Talib with rich presents and
move him with attractive beauty, and then you can kill
Mohammed?" The Koreish followed this stratagem and
went before Talib with presents of gold and pretty girls
and said: "Mohammed is a bud of calamity and of no
advantage to the family or the country; we request that
you will banish him to some distant city, then the family
and the country will both have peace. Otherwise it is to be
feared that your eminent position will be difficult to
protect." Talib was angry and said that it was his and
their duty to take care of the life of Mohammed, and he
would never do what they asked. They replied, " If all
the people of the country are unwilling, what then?" Talib
said: "He is the man of Heaven's command: you want me
to oppose the command of Heaven and put away my own
flesh and blood and change it for riches and lust, — this I
cannot do." He then shook his garments in disapprobation
and turned into his room, at which the others were all the
more angry.

When the Jews and Christians saw that their stratagem
had failed and that they could not shake the determination
of Talib, they consulted together again over another scheme
to alienate the followers of the Prophet from him and to
lessen his influence, so they spread the report that he was
insane, and that his actions and words were all of cunning
and sorcery, and that those who were deceived by him would
perish at his hands; therefore people should reject him and
keep away from him. In consequence of this the minds
of people were disturbed, and those who were thinking of
following him stopped short, while many who had already
conformed thought of turning back again. Talib heard of
this and was wroth and said, " This is a crafty stratagem

ro2 THE ARABIAN PROPHET

of the Jews and Christians: can the lamp of Heaven's-
command be extinguished by the wind of devils?" So he
called a great meeting of the leaders of the clan and pro-
posed a covenant to them in these terms: "Mohammed is
the most honourable one in heaven and on earth, and is the
precious possession of our family : all the men of our clan
ought in reason to protect him : can we let our own flesh
and blood suffer injury at the hands of others? It rests
with every individual whether he will follow the religion or
not, but from this time forth, if anyone injures Mohammed
or his followers, then our. whole clan will rise up and
punish them." All assembled assented to this covenant
and signed their mark to it, except Abu Lahab.

The first migration to Abyssinia. — (Fifth year of
Prophetship.) Abyssinia is one of the seven continents of
the great earth, situated on the South-east of Mecca; it is
bounded on the east by Yemen, on the west by the Soudan,
on the south by the great sea and on the north by Arabia
and Egypt. This country has had famous and worthy
kings, one of whom, Saifu, was visited by the Prophet's
grandfather, Abd ul Muttalib, who went to congratulate, and
heard from the king many things about the future of the
Prophet. Saifu's grandson Najashi was now on the throne
and there was excellent government, and benevolent cus-
toms, even excelling those of his grandfather. When he
first heard that the Prophet had received the command he
sent to congratulate ; so the Prophet, knowing of his good-
ness, and that he could protect the Faith, commanded his
own followers to migrate to the country of this king.

There were fifteen Moslems who migrated to Abyssinia :
they left Mecca secretly and went by boat to the borders'
of that land. When the Koreish heard of it they sent

RETURN OF THE FIRST REFUGEES 103

messengers to force them to return but they all refused to
do so. After a little over a month they heard that there
had been a further revelation of the -Koran and that the
Prophet had knocked his head to the ground (in worship) ,
and that the Jews and Christians had followed him in doing
so, at which the refugees rejoiced as they thought these
sects had conformed to the Faith; so they returned to
Mecca : on the way they heard the report that the Koreisli
desired to honour the Prophet by making him king, but he
stoutly refused the honour ; the multitude, however, themr
selves selected a lucky day and requested the Prophet to
ascend the throne, and when after, all he would not do so,
they were angry and troubles began again. When the
refugees heard this they had already left Abyssinia so they
could not very well return there, but went straight on to
Mecca and settled in their old localities, all except one who
• was not on good terms with the chief of his family, and
who after a few days returned to Abyssinia and remained
there until the Prophet removed to Medina, upon which he
removed to that city.

The Jews and Christians seeing that the Moslems had
returned, were all the more violent in subjecting them to
indignities : one day, when they knew the Prophet was at
worship, they pretended to want to enquire about the
Faith, so entered the place, and finding a camel's saddle
they put it on the Prophet and pressed down upon him, and
then went out: the Prophet's daughter Fatima came and
took off the saddle. Once when the Prophet was at the
Kaaba engaged in his devotions, there came one behind him
who gripped his neck until he was nearly strangled and
could not speak; Abu Bekr came and saved and revived
him and commiserated with him about his injuries, to which

104 THE ARABIAN PROPHET

the Prophet replied that the great Way was not injured
nor was God harmed.

The Koreish rnet secretly and made a covenant, with a
vow to their gods, that whenever they met Mohammed they
would beat or kill him : someone told this to the Prophet
who said that they might do as they listed, he would not
seek to avoid it; so he bathed himself and went out: the
crowd gathered around him to seize him, whereupon the
Prophet stood still and with a loud voice repeated the creed
and, in the twinkling of an eye they all fell down like dead
men : the Prophet then said, " The True has arrived and
the false melts away! you should discard the false and
revert to the True."

On one occasion the Prophet was at the Kaaba ap-
proaching the black stone around which many people were
sitting and they would not allow him to touch the stone;
but without waiting for them to give way he touched the
stone and went away: this occurred a second time, at which
the people were startled and said that he was in communi-
cation with the spirits, so they tried to seize him while he
stood still and said, " Here I am ; kill me." But they
dropped their hands and craned their necks when they saw
a bird standing upon his head, and although they were very
bad fellows yet they cried out to Mohammed to forgive
them, and they acknowledged him as the Apostle of
God, the Prophet of all the world. The Prophet told them
to believe in God and from henceforth not to molest the
Moslems, which they all promised to obey; and after this
none dared, to molest the Prophet.

The second mig-ration to Abyssinia.— The learned
men of the Jews and Christians met with the leaders of the
Koreish at a secret place and plotted together, as they said

SECOND MIGRATION TO ABYSSINIA 105

that Mohammed was mad and that by magical arts he was
deceiving people into slandering their ancestors, destroying
idols and images, despising the talented and wise men, con-
founding religions, and causing relatives to be at variance
and scattered as if by fire and flood. What was to be
done ? They said, ' ' He is guarded by magic, and also
has Talib to protect him, who can harm him ? " They then
made a covenant that whenever he was met he was to be
beaten or killed, and that the responsibility for his death
would be shared by all, blood-money being paid. When
this plot was fixed the Moslems did not dare to go on the
streets: the Prophet himself was living in security, but
remembering that his followers had no peace, and that at
the time the movement was not strong, and that without a
clear command they dare not undertake much, he for the
second time commanded his followers to retire to Abyssinia,
and ninety-one of them were willing to go, the leaders being
Ja'far the son of Talib, and Salim. A letter was sent to
king Najashi asking for protection : to those who were with-
out means, Talib gave travelling expenses and took care
of their families.

In the second migration, as those who went were many,
the matter was open to all, and the learned men of the Jews
and Christians took counsel with the Koreish ; it was said
that if the Moslems gained the ear of king Najashi and he
was to send troops, it would be bad for the opponents of
the Faith: it was therefore best to send messengers on
ahead to speak to the king that he should either kill the
Moslems or drive them out, or arrest them all and send
them back. The Koreish also got together presents of gold
and silver articles and finely-worked leather goods such as
the Abyssinians considered valuable; they then appointed

io6 THE ARABIAN PROPHET

Rubair and Ermuer to make haste to Abyssinia and bribe
the ofificials that they might be introduced before the king.
When they came before him the king asked why they had
come to which they replied : " In your minister's country
there are so and so who rebel against the religion of the
ancients and slander the former prophets, and introduce
new and strange things which our officers and people are
suspicious of ; these people are now hastening , to your
superior country to ask for protection from the king; your
majesty should not let them remain lest your superior
country should suffer injury; either kill them or drive thetii
away, or arrest them and return them to their own country,
just as the king may command." One of the advisors of
the king stepped forward and said, "What has been said
is very true: these people know those about whom they
speak as we do not." The king said: " When people come
to me supposing that I am to be trusted, it would not be
etiquette to send them away, and it would not be according
to reason to kill them ; while to send them back to where
they came from would be neither charitable nor wise: as
regards rebelling against religion, I will myself interrogate
them." When the Moslems arrived the king held a full
court for the examination, and had a copy of the InjU
(Gospels) placed on a table, and then called in Ja'far and
Salim, the two leaders of the Moslems, and said to them:
'' You are accused of rebelling against the ancient religion
and of slandering the form&rjigt''pro^s and establishing new
and strange things, catising the officers and people to be in
doubt and confusion; now tell me truly, what religion do
you profess?" Ja'far answered: "Your Majesty's benevo-
lence is wide as the heavens and your perception is as
bright as the sun : your servants formerly also followed the

MOSLEMS BEFORE THE KING 107

religion ot the Jews and Christians and worshipped images.
But Mohammed, the son of Abdullah, of incomparable virtue,
having received the command of Heaven to propagate the
Faith, and having received the True Book (Koran) has
taught us that we should worship and serve the Lord of
creation, and not worship idols and images. The Lord is
true, but the idols are false, therefore we have discarded
the false and now serve the true, and no longer belong to
the religion of the Tews and Christians and have nothing to
do with them ; but they stir up trouble and seek to injure
us, to beat and kill us, and as our Prophet is not able to
withstand them, he commanded us to migrate to your
superior country and seek protection from your Majesty."
The king asked what did the Heavenly Book say, and
Ja'far in reply repeated the 99th chapter of the Khaf uha
which tells about Mary giving birth to Jesus, and when he
was only half way through, the king was shedding tears
which fell upon his garments, and all the ministers were
also weeping. The king called Rubair and those with him
and rebuked them, saying : " You are slanderers ; the things
which they teach are the same as the teaching of Moses and
Jesus; the book which they repeat is similar to ^he Injil.
The worship of images was not originally taught by the
prophets; do you bring the traditional habits of your fore-
fathers to slander the teaching of the prophets? you are
transgressors." Ermuer said :

"Jesus is the Heavenly Lord; they slander him by
making him only a servant."

"Even so," said Salim, there is no reason to be at
enmity with one another ; you recognize Jesus as Lord, and
our Prophet said Jesus was the servant of the Lord; apart
from the Lord himself, we are all servants." The king then
asked Ermuer, the Christian :

io8 THE ARABIAN PROPHET

" What do you say about Jesus? "

" He is the Lord."

" Has the Lord any form or likeness?"

" No."

" Jesus had form, therefore he could not be the Lord."

" The Lord originally is without form, but when he
came down and was born into the world, then he had
form."

" Oh ! " said the king, " when you talk about coming
down and being born, it is all the more apparent that he
was not the Lord. All created things have form when they
are born; is the Lord to be considered the same as all other
things?"

The king then asked Ja'far, the Moslem, what he had
to say about Jesus, and he said :

" He was a Messenger of God, a prophet who received
the commands of God." The king lifted up his pen and
declared to all present that what Ja'far said did not differ
from the Injil. Turning to Ermuer he asked:

" Do you pay respect to the Injil? "

" The Injil is a Book sent down by our Heavenly
Lord," replied Ermuer.

" The Injil," said the king, " does not teach people to
worship images, but you do; the Injil teac.hes men to
reverence and believe the final Prophet Mohammed, but
you teach men to oppose, and, desire to injure him. Their
words are all in accord with the Injil, but your words are
all opposed to it ; your opposing the Faith and slandering
the Prophet are both heretical actions and you ought to be
killed or driven away; but I remember, that you are a
people of a strange land, and also are relatives and acquaint-

REFUGEES WELCOMED IN ABYSSINIA 109

ances of the Moslems, so I will not fix guilt upon you:
naake haste back to your country and tell your people that I,
king Najashi, follow the Faith of the Prophet Mohammed.
If after this, you again trouble Mohammed or any of his
followers, I will myself send soldiers to punish you." The
king then said to his ministers : " These Moslems are to live
in my country as my guests ; treat them well and let there
be no plotting against them, and do not take any bribes
from the people of Mecca to do them harm." Then turning
to the Moslems he said : " You may all live here in peace, as
happily as if in your own homes ; if anyone takes advantage
of you or plots to injure you, just knock at my golden gates
and I will personally investigate the matter. " Ja'far took
from his bosom a sacred Book, and when the king saw it
he did obeisance, and asked to be instructed, saying that
now they were all disciples of the Prophet, they were also
brethren.

CHAPTER VI

Conversion of Hamza and Omar — Ban on the Hasliim
family — Death of Abu Talib and Khadija — Moham-
med stoned at Ta'if — Marriage with Sauda — Deputa-
tion from Medina — Pledge of 'Akaba— Ascent to
heaven — Migration to Medina.

Hamza was the uncle of Mohammed, a man -of
valour and resolution, he was fond of hunting. One day
on coming back from the chase, he went, as his custom was,
to the Kaaba before going home; suddenly a man rushed
up and told him that he had just seen Abu Jahl injure
Mohammed outrageously and added : " Jahl is your
brother^ and Mohammed is your nephew; family affairs
should be conducted harmoniously and the country's laws
should be administered equitably; can you permit the
nephew to suffer from the uncle's violence?" When
Hamza heard this he was very angry and said he would go
and punish Jahl. When he arrived at the place he saw
Abu Jahl sitting on the steps, and in his anger he beat him
on the head with his bow and said : ' ' When uncle and
nephew injure each other, family affairs are disordered; I
am" now a follower of the Faith of Mohammed, and if you
again act violently you must know that you will have to
reckon with me." He then went to the Kaaba, and on his
return he saw the Prophet, and straightway entered the
Faith. After the Prophet had secured Hamza as his
helper, the Koreish dare not look him straight in the face.

I. Abu Jahl was not actual brother to Hamza or uncle to
Mohammed, but these terms are more embracing in Chinese than
in English; they were near kinsfolk.

no

OMAR'S VIOLENT OPPOSITION iii

Omar was a relative of Mohammed who, while still
young, was a man of courage and resource; he had
astonishing ability as a debater and he used to say that if
he had control of the state there would be no misgivings in
the settlement of cases. One day he heard the Koreish say
that Hamza had been converted to the Faith of the Prophet
and that none dare now oppose, and even the valiant Abu
Jahl had been beaten. Omar impetuously arose and said,
" I will kill Mohammed and Hamza too, and give peace to
the people." So he picked up his sword and went forth,
and on arrival at Mount Safa he met Said, the son of
Wukeshi, who asked him where he was going, and on being
told that he was going to kill Mohammed Said remarked :
" You are a wise man, why do you want to do a foolish
thing? Mohammed is a prophet, how can you kill a
prophet ?"

" Do you also follow him?" demanded Omar, "then
I will first kill you."

" You are a man of benevolence," answered ,Said,
" for what crime would you kill me ? You would only
dishonour your sword. O Omar, the Prophet of heaven
is spreading the Faith that all the world may benefit by the
light ; I have long followed the Faith, and the Lord has
protected me in peace; if you follow the Faith you may be
assured you also will have like peace."

" Ilwill kill you," replied Omar angrily, " as an earnest
of my killing Mohammed." He then stepped forward with
his sword to kill, and Said urged:

"You are brave; why are you brave towards man and
yet fearful of your sister ? your sister and her husband have
long followed the Faith and have now a teacher to instruct
them in the. Rook ; why do you not first kill them ? "

112 THE ARABIAN PROPHET

Omar hastened to his sister's house where just at that
time Khabbab was giving instruction in the Book, but on
hearing Omar approach he hid himself while the sister's
husband, Sayed, met the visitor. Omar asked what book
they were reading, and his sister Amina^ answered that
they were not reading a book. Omar continued, " I have
heard that you and your husband have followed Moham-
pied's religion, is that so? " The sister replied that it was
so, upon which Omar was angry and seized Sayed with
intent to kill him and when his sister admonished him he
struck her on the face with his hand so that blood came;
she wept and implored him not to injure her, saying, " I
am the servant of the Lord." Omar asked what she meant
by that, and she replied that she had joined Mohammed's
religion and served the Lord of creation and did not
worship false idols made by men. On hearing this Omar
changed countenance and asked what were the proofs of
the teaching of the Prophet, and when told of the heavenly
Book he asked what the book said, and to be allowed to see
it; his sister replied that the heavenly book was a pure one,
and no one except a clean person might touch it; he must
first purify himself before the book could be handed to him.
Omar's heart was now stirred, so he went out of the house
and bathed, during which his sister went into the inner
place and requested the book from Khabbab who said that
the book must not be given to a kafir (unbeliever) . The
sister said she expected he would join the Faith, so having
secured the book she came out just as Omar had finished his
ablutions, and he took the book and read a few verses from
the "Ta Ha" sura which astonished him so much that he said
they were not the words of a man, and he must worship the
I. The sister's name is elsewhere given as Fatima.

CONVERSION OF OMAR 113

One who gave forth those words. He read a little further,
and then could not restrain himself from saying out aloud,
" I testify that there is no deity but God; there is only one
God, and Mohammed is his Prophet." Khabbab rejoiced
greatly and loudly repeated the Takbir and came out from
the inner part of the tent and said : " O Omar, you came
to this place as dark as night and the bright moon has
enlightened you, as the meaning of ' Ta Ha ' is the bright-
ness of the moon." Omar rejoined: " If you will lead me
to the presence of the Prophet, I shall be in the brilliance
of the sun," meaning that the Prophet was to be compared
to the sun.

Khabbab and Sayed straightway led Omar to see the
Prophet, who was at the house of Hamza; when they
arrived at the door of the house the people, seeing Omar
coming, were greatly alarmed and went in to report that an
enemy had come ; at this they were all afraid, except
Mohammed who said that it was his friend who had come ;
so he went out personally to meet him and took him by the
hand and brought him in and gave him respectful greeting.
Omar was greatly agitated as with trembling limbs he said,
"Your disciple follows the Faith." The Prophet then
commanded him to repeat the Kalima which Omar did, and
then the Prophet and all the others joined in a loud
repetition of the Takbir, the sound whereof was heard in the
city of Mecca. The Prophet said, " O Omar, last night I
prayed to God to let Omar or Abu Jahl be my helper ; in the
evening I prayed, and in the morning my prayer is
answered." They all considered this to be a matter for
congratulation.

Omar stepped forward and said that the reason for the
smallness of the success of the Paith was because the

ti4 THE ARABIAN PROPHET

principles of it were not understood; he therefore advocated
that the teaching should be extended and. the principles
expounded so that those in high positions would follow, and
the more ignorant people would then be sure to submit;
when the wind blows the grass bends, even the stubborn
cannot but yield to its power. The Prophet told Omar that
he should realize that all the affairs of men have their
proper times.

When the Prophet went out, all the disciples
followed, Omar leading with his sword, and they loudly
repeated that there is no deity but God and Mohammed is
his Prophet. The Jews and Christians heard them with
dismay, and said one to another that Omar had also
submitted. The Koreish said, " The greatest opposer
among us— the one who gave out that he was going to kill
Mohammed— has become a follower!" Omar announced
that if anyone dared to disturb the Moslems, so much as a
stone or a blade of grass, when it was found out he would
surely kill such offender ; all the opposers were therefore
afraid, and the Moslems had peace.

A Mosque built, and pulpit set up. — From the
time that Hamza and Omar joined the Faith the Moslems
gained power and the religion gradually became stronger, the
followers of note being thirty-nine. Then Abu Bekr went in
and said, "O Apostle of God ! this is tlie time to manifest the
Way and to illustrate the teaching." The Prophet replied
that it was better to wait. Then Omar said: " For some
time our people have looked forward. to the opening of a
mosque and the setting up of a pulpit; I request you to let
such be set up, and there wait for the command of the Lord"
TChadij a also exhorted that this be done and she useid her

./«'

%

11 1.- ™ ■ ■-

^

niujjjj.

''^'fTT-rrTTTT

■asi^^fm

i

An Imam Preaching in Mosque in Shanghai Native City,

MOHAMMED PREACHES IN MOSQUE ii5

own money to buy the materials and finish the work. (This
was the first mosque and pulpit of the religion of the
Prophet.)

At that period there was no fixed time for worship,
people went to the mosque whenever they wished to
worship ; but it was the usual custom of the Prophet to go
to.the mosque on mornings and evenings.

When the pulpit was ready, Abu Bekr gathered the
people together and invited the Prophet to ascend the pulpit
and exhort the people; the Prophet excused himself
as being still unqualified ; Bekr replied that the receiving
of the revelation was true, and he should not fear men, to
which the Prophet responded, " Do you think I am afraid
of men? " Mohammed then ascended -the pulpit and
Omar made it known to the whole city and the officers and
people of the various religions assembled at the mosque to
hear the instruction ; the Prophet stood up in the pulpit and
all the people bowed below the pulpit and there was silence
•during the preaching in which the Prophet traced the
history of the worship of God and told how that for over
six hundred years from Jesus there had been no prophet
and heresies had arisen, but now God had sent His Prophet
to call people from heresies and the worship of idols ; those
who believed would be received into heaven for eternal
happiness, and those who opposed would fall into hell
■eternally. The people listened to the end of the address
and all were moved ; about half accepted the Faith and the
others remained opposers. Those who followed the Faith
put away their idols and worshipped the God without
likeness; those who did not submit still assented to the
principles as being correct, but as the worship of idols had
• been the religiqn of the ancestors, to change in a day would

ii6 THE ARABIAN PROPHET

not be satisfactory. They were disquieted' at the thought
of discarding the religion of their ancestors, but they were
not disquieted at disobeying the Prophet; such was their
stupidity and the way they were misguided !

From the time when the Prophet gave his public
address, the people who became obedient to the Faith
increased daily, and the adversaries were envious of them.
(From the time of the first preaching in the pulpit, the
Jews and Christians and the Koreish, and all who did not
obey the Faith were called "adversaries.") There -was
one young man who was particularly bad, and he violently
attacked Abu Bekr and injured him; the Prophet placed. his
hands on the injured places and a cure was immediately
effected, Omar beat this bad young man and dug out
his eye.

Abu Jahl injures the Prophet. — Previously when-
ever the Prophet went out he went along with others, but
about this time he would sometimes go alone to the mosque
to worship, or to the market-place to preach. One day
when out alone he was met by Abu Jahl who led on some
violent fellows to stone him so that his forehead was cut
and blood flowed; someone carried the news to AH who
rescued the Prophet and took him back home. The
disciples came in and exhorted the Prophet to adopt means
to prevent people attacking him, and cause them to fear
him ; why should he be injured by them as he had been that
day ? The Prophet replied that he had no plan to prevent
men, but he was in God's hands and the injury done to
himself was slight compared with the injury done to God.

The ban on the Hashim family.— When Hamza
and Omar first followed the Faith they two were a match
for all adversaries, and none of the Koreish opposed them.'

BAN ON THE HASHIM. FAMILY 117

The king of Abyssinia vigilantly protected those who had
migrated to his country, and Abu Talib very closely
protected the Prophet.

The plots and schemings of the Jews and Christians
and of the Koreish came to nothing, and the opposers were
unable to" move hand or foot against the Moslems. The
whole clan of the Hashim- consulted together and said that
as the Prophet was a man of their family they must protect
him against insult from others, and in order that he mi^ht
be properly respected there must be no appearance of
disparagement of him within the family, and then insults
from outside would not be tolerated. From this time the
Moslems could eat and sleep peacefully, the Faith was
spread greatly, both near and far, and the. customs of the
Moslems prospered ten times as much as before.

The Koreish, on seeing that by themselves they could
not injure the Prophet, took counsel with the Jews and
Christians, and it was decided to make a covenant of a
boycott of the Prophet and of the Hashim family, the
written agreement stating : '' We will forever regard the
Hashim as our enemies; we will not buy or sell with them,
nor intermarry, nor be friends, nor meet them on social
occasions; whenever we meet them on the road or in, any
building, we will either beat or kill them : if anyone out of
private regard shall either buy or sell with them, we will
appropriate his property; if anyone from personal affection
should give food to them, we will confiscate his food ; if one
family breaks the covenant, the whole country will attack
that family." The names were signed to the covenant and
it was closely sealed and then suspended from the middle
-beam of the Kaaba. They also appointed people to watch
at the markets and at the city gates, who, when they saw

ii8 THE ARABIAN PROPHET

an3r of the Hashim bringing their goods to market, or
wanting to buy, drove them away, until the Hashim were in
sore straits and could only buy things at nights and had to
pay double price for them: there were many who were
willing to sell secretly to them, and as the Koreish could not
prevent this they put out another proclamation thatnothing
was to be sold to them except at three times the price.

The Moslems were sorely distressed ; the women and
children wept from cold and hunger and the sounds of grief
ceased not night or day; of those who heard them, some
were pleased, but others pitied them and secretly sold to
them at the ordinary prices, or gave to them by placing food
Upon the walls from whence it could be taken down. Talib
was afraid lest some of the opposers should treacherously
come to injure the Prophet, so he commanded his sons to
remain with him all day and sleep with him at nigbts ; when
food was obtained they must -first give to the Prophetj
but the Prophet gave to all the brothers, and gave his
own portion to the crying children and would not eat it
himself.

There were some Jews who, while they did not follow
the Faith, yet knew that the Prophet was the appointed
Apostle and they would not join in the covenant but
exhorted the Koreish against this inhumanity to those of
their own kith and kin, and some of the Koreish regretted
the ban and said they had not thought things would go to
this extreme ; so they broke the covenant and gradually the
buying and selling and giving of food became more open.
Abu Sufyan, though himself not at this time a believer, yet
exerted himself to bring about a better state of things; he
vacillated between belief and opposition, but in the end he
became a follower.

TflE BAN REMOVED 119

The prohibition destroyed.— God caused worms to
eat the parchment of the covenant; all places where God's
name occurred were eaten away, and all the words of
prohibition were changed; for example the words "must
not" became "ought to" and "confiscate." became
"restore" and "take away" became "give": this was
revealed to the Prophet who told his uncle, who reported to
the people, saying: " My nephew Mohammed is a prophet
and his words are not vain; he says that God has com-
manded the worms to eat the parchment of the ban ; now the
document is secretly hidden in the Kaaba which may not be
privately opened, so how could he dare to speak falsely? it
must be that God has made this known to him; we will now
settle the matter by opening the document and examining
it; if his words are false I will kill him as a blasphemer; if
his words are true, you must follow him as there can then
be no doubt that he is the Prophet, and henceforth he must
not be opposed." They all agreed, and then the package
was undone and the document examined and they found
that there really were these changes and the covenant was
the exact opposite of what it had origiilally been. Talib was
pleased and all the people rejoiced and said that this was the
judgement of God; how then could they continue to injure
those of their own clan? The elders of the Koreish de-
clared the previous covenant to be ended from that day, and
henceforth the covenant as fixed by God must be obeyed ;
the commands of God were true, and the words of the
Prophet were genuine, therefore all would follow the Faith
of Mohammed. The people then vied with one another in
their attendance upon the Prophet and in following the
Faith; but a few of the arch-enemies, together with the
scholars of the Jews and Christians, would not submit, but
went away in anger.

120 THE ARABIAN PROPHET

Death of Abu Talib.— When Talib became sick he
summoned to his bedside the descendants of Hashim and gave
his parting injunctions to them, saying that Mohammed was
the most honourable of all creation and the most eminent of
all the prophets ; at Abd ul Muttalib's command Talib had
taken care of the Prophet all these years, and now that he
was about to pass away he desired them to honour Moham-
med and make him the ruler of the country ; to help him
and believe him, and be loyal and faithful to him in the
utmost degree ; then they would have peace in this world and
in the next. Mohammed, weeping, asked his uncle not to
trouble about him, but to protect himself and to repeat the
Kalima. Talib said that he followed the faith of his
fathers, and later he told Mohammed privately that he knew
that the Way of his nephew was true, but he had thought it
best for the protection of Mohammed not to become a
follower; when urged again by his nephew to repeat the
creed and make sure of future happiness he said, " I have
you, why should I worry about anything further?" Having
said this he passed away, at the age of eighty-five years.

Death of Khadija.— When Talib was sick Khadija
nursed him; after his death she i-eflected much upon the
slow progress of the Prophet's religion ; now that they had
lost the one on whom they relied, and the other uncles were
strong and would not give the ruling position to Mohammed,
she grieved much and weepingly said to the Prophet that
for twenty-five years it had been her purpose to assist him
in progagating the Faith, that she might be favoured with
blessing through him, and that she might witness his enlight-
ening of the whole world; now unfortunately he would have
to look after his own protection and that of his disciples,
and he would be all the more occupied in the matters for

DEATH OF KHADIJA 121

which he had received the commands, so she now desired to
depart in peace. Khadija then repeated the creed that
there is no deity but God, and her husband was truly God's
Apostle, then closing her eyes she passed away, at the age
of sixty-five years.

Persecution at Ta'if.— When the Prophet saw that
most of the people of Mecca believed, the exceptions being
,a few arch-enemies and the leaders of the Jews and
Christians who were too stubborn to be instructed, he
thought about spreading the Faith to other places ; he there-
fore inquired of his disciples as to which of the neighbouring
cities it would be best to begin at; they all said that the
people of Ta'if were looking forward to the Prophet's
teaching, and if he first went there it would be easy for
them to become followers. Mohammed was encouraged
with this information, and this year he set out to teach at
Ta'if. When Abu Lahab heard of it he said that he would
go and oppose him, so he pushed on quickly and on arrival
at Ta'if he announced that there was coming one who would
destroy the religion of their ancestors and, by doing injury
to the present generation, would .pluck up the roots planted
by the forefathers ; they ought therefore to join together to
kill him. Lahab also said that Mohammed would exterminate
the worship of idols, and that he declared that all their
ancestors were sinners who could not be forgiven. The
people said that idol worship was an alien religion, of no
use, and to exterminate it was quite right; but to speak
against their ancestors could not be permitted ; so when the
Prophet arrived they would not receive him, and led on by
Lahab they savagely beat him until blood flowed from his
limbs, whereupon he returned from Ta'if. On the return
journey he came to Nakhla, a large town, where there was

122 THE ARABIAN PROPHET

a grove of date trees, and in the night as he was at worship
there came seven persons who learned the ceremonies and as
they heard the words they followed them and observed the
proper genuflections all the night; the Prophet took their
names, and they were all Genii.

After staying several days at Nakhla the Prophet
wished to return to Mecca, and because of the dangers of
the way the guardian of the town, who was named Mut'im,
went with an escort to make sure of his safety ; when Abu
Jahl met them he asked Mut'im if he had submitted to the
Faith, to which Mut'im replied that he had come to protect
the Prophet and he asked what Jahl was going to do; Jahl
said that he also would join in protecting, and thus the
Prophet returned and dwelt peacefully at Mecca.

Marriage with Sauda.— After the death of Khadija
many people offered their daughters in marriage, but the
Prophet would not receive them. The disciples, fearing that
his will would be set on going far away, pressed him to take
a wife, and they selected the most wealthy and most
honourable of the eligible ladies to offer to him. Moham-
med said that in marriage the important thing was for the
two parties to be happy with each other; Khadija had been
rich and had used her wealth to help the Prophet to perfect
virtue in a way which made him ashamed; he would now
find pleasure only in someone who was very poor; so he
took Sauda who was very poor but who was beautiful in
appearance and in virtue.

Betrothal of Ayesha. — Abu Bekr was rich; he had a
daughter named Ayesha who was at that time six years of
age, and whom he wished to offer to the Prophet as future
wife ; and when he saw that the Prophet had taken the very
poor Sauda, he was much troubled. One night he dreamed

AYESHA BETROTHED TO MOHAMMED 123

that a spirit said to him that he should offer Ayesha to
prepare to be the future consort; Ayesha also had a dream
to similar purport and told her father. Thai same night the
Prophet dreamed that a young girl sat beside him and when
he asked her name she replied) "Ayesha the daughter of
Bekr." In the morning Bekr led his daughter to the
Prophet and told of his purpose ; the Prophet replied that he
had already taken Sauda, and when Bekr said that she was
poor and had nothing to rely upon the Prophet answered
that she would rely upon him, and he gloried in poverty.
Shortly after this Gabriel received command and came to
say that Ayesha would be a suitable wife to help in the
propagating of the Faith, and that as she was young she
would live long to be of service, so the Prophet must not
refuse her; Gabriel also offered to be the go-between in
arranging the affair, but the Prophet considered ^;his would
be irregular and desired that someone else be selected, so
Haoliehsi acted as go-between.

The submission of the Khazraj.— The Khazraj
people were wealthy and numerous, valiant and courteous ;
they had heard from their forebears about the coming final
prophet and his religion, and they had long looked forward
to these: when the prophet received his commission they
did not know that he was the final prophet, and on seeing
that most of tlie people of the country were his enemies,
they did not dare to follow him; moreover they had hardly
recovered from their fighting with the Aus tribe a few years
previously. Now that they heard that the Faith was greatly
prospering and that most of the people followed it, and
they also heard that the Prophet had received the command
to attack unbelievers, and that those who submitted would be
safe in person and property, while those who opposed

124 THE ARABIAN PROPHET

would find it difficult to protect their persons and prop-
erty,— the whole tribe therefore consulted together and
came with submission ; after this event most of the towns
and villages around Mecca entered the Faith.

Disciples sent to Medina. — In the first year of the
Prophetship there was an aged mah of Medina who led
several elders to Mecca to enter the Faith and they also
invited the Prophet to remove to Medina, so the Prophet
had long desired to go there to teach the people ; but on
account of the long distance, and that he had not received
definite command, he had not gone. This year, in conse-
quence of a dream, he sent six men to carry the teaching to
Medina and to investigate, and they returned saying that
everybody was looking forward to the Prophet's going.

First appointment of "Helpers" (Ansar).— The
two great tribes of Arabia were the Aus and the Khazraj;
these both liked to claim chief place and they had fights
together : the Khazraj trusted not only to their valour but
also to their wisdom, and when they had entered the Faith,
fearing that they might suffer at the hands of the Aus, they
desired the Prophet to make ready to go and fight against
them; the Prophet did not assent, but he selected twelve
learned men of high virtue and rich in scholarship, to be
"helpers" who should support the Faith and assist in
guiding it by means of righteousness and courteous conduct.

Ascent to Heaven. — In the twelfth year of the
Prophetship, as the Prophet was one night staying at the
home of his paternal aunt, in the middle of the night he
heard sounds in space, and supposing that a revelation was
coming he quickly arose and sat in fear while Gabriel, with
innumerable angels, came at the command of God bringing
a precious vase of water of the immortals, and garments.

MOHAMMED'S ASCENT TO HEAVEN 125

headcovering and shoes which were put on the Prophet;
then an immortal steed came and the Prophet was called to
mount and ascend to heaven, which he did from the mount
Merwa, Gabriel leading and all the spirits following; he
ascended to the ninth heaven and on the way saw^ many
wonderful things and met all the former prophets and
worthies and kings; then he passed on into the absolute
sphere to the presence of God and there heard His wonder-
ful instruction, and then all the mysteries of all time, and
all principles and all matters, were made known to him.
On his return he told his disciples about this experience,
and at the time there was a Jew sitting there who did not
believe that in such a short space of time he had travelled
so far and seen so many things; this man had a strange
experience on going home where he told his wife to cook
some fish while he went to get water from the stream, and
there he was transformed into a beautiful woman, and the
grandson of a king came there hunting and took the pretty
woman to his home where she remained seven years and
bare sons and daughters ; then she remembered her previous
state and was changed back into the original from of a man
and was by the side of the stream with the water-carrying
utensil, and on returning to the house his wife was still
cooking the fish which was not yet sufficiently done; he
marvelled at this and went to tell the Prophet who was still
in the mosque telling of his ascent, and who called out
saying: " Here is so and so who has been away and has
returned, let him tell us his experiences in order to satisfy
any doubt." The Jew was very much alarmed that the
Prophet should know that he had cherished doubts, so he
confessed before all what he had seen, and repented of his
sin of doubts and- entered the Eaith. It is one thousand

126 THE ARABIAN PROPHET

years since the ascent, but there still remains a suspended
stone from which the Prophet mounted the horse, as a
proof of the event.

When Gabriel took the Prophet to heaven, he stopped
at the seventh heaven and told the Prophet that he must go
by himself into the most exalted precints, and asked him
while there to perform one obeisance (Rak'a) on behalf of
his angelic guide ; the Prophet performed two obeisances as
one left the ceremony incomplete; when he was about to
come out he heard a command to once more lift his hands
in worship and repeat the Kuluteh— the parting word.
Thus three obeisances were required to complete the
ceremony, and this was given by the Prophet to his
followers as the will of God.

When the Prophet ascended to heaven he received the
complete commands of God and then fixed the important
rules for the people, which are: "No plurality of Gods,
no deceit towards men, no treachery, no robbery, and no
killing of men. Those who kill a man must suffer death,
and those who injure a man must make recompense; those
who steal must restore, and those guilty of treachery and
lewdness must be slain and cast out in the market. Those
who falsely accuse others must suffer the punishment of the
crime of which they accused others; of the polytheists,
those who persist in their opposition must be taken as
slaves, their possessions confiscated and their families and
countries destroyed. Those who observe these laws will
have felicity and good fortune in both worlds, but those who
break the laws will surely suffer."

Twelve Helpers sent to Medina. — After the Prophet
had fixed the ceremonies and the laws he sent Mu'sab— a
disciple of extensive learning and who understood the

THE PI^EDGE; of 'AKABA 137

Book — with twelve helpers, to Medina to teach the Faith
and to establish the new ceremonies arid laws instead of the
old ones which had previously been observed.

The Pledge of *Akaba. — When the new laws had
been taught at Medina and the people followed them, they
sent to the dependent towns and villages, the people of
which acclaimed the Faith, so it was proposed to make a
pledge at Mecca; the Prophet gathered the followers, and
the twelve helpers, together with the headmen of the towns,
in all over seventy people met at 'Akaba, a place to the-
south of Mecca, to take a pledge. The Prophet's uncle.
Abbas, an elder of the Koreish, was there and spoke
impressively to the visitors as to the solemn duties of this
pledge ; those assembled promised to observe the admonitions
and be faithful to the pledge and protect the Prophet;
they said they would cancel their treaties with the Jews
and observe only this new pledge. They were a little
fearful lest the Faith of the Prophet should not conquer
and they might be again involved in trouble with those
from whom they had broken off relations, and they
wondered what would happen in such a case ; the Prophet
smiled and said : " Does the success of my doctrine depend
■upon men? the triumph of strength is but for a season, but
the triumph of the Faith is eternal. When God wants to
give happiness to men. He first tries them with calamity;
if they can bear calamity, then He gives them happiness.
■God will certainly protect those who are able to endure."
This answer pleased them all, and they struck hands and
took the pledge.

The Migration to Medina.,^When the opposers and
the leaders of the Jews and Christians saw that so many
people were following the Faith, and heard that a pledge

128 THE ARABIAN PROPHET

had been made with those from distant places, they realized
that the root was becoming more firm and the branches
more numerous, and it would be difficult to control them, so
their enmity increased and they used methods of oppression
until the Moslems hardly knew what to do. The Prophet
had for some time received the command to migrate to
Medina, but he was not clear about the date ; but now he
commanded those who wished to go to proceed, so the
Moslems gradually moved oflf. Only Abu Bekr and Ali
remained with the Prophet waiting for the command.
Hamza and Omar desired to travel with the Prophet, but
he told them they had better go on as their physical strength,
while it could conquer enemies, could not prevail against
the set time, and his affairs were not dependent upon
physical strength.

CHAPTER VII

A.H. I

The Hegira (a.h.) — Flight of Mohammed — Arrival at
Medina — Building house and mosque — Deputations
congratulate — Classification of followers — Marriage
with Ayesha.

The First Year of the Hegira, being the fourteenth
year of the Prophetship.

This was the ninth year of the Roman emperor
Heraclius, and the nineteenth year of the Chinese emperor
K'ai Hwang of the Sui dynasty.^ Different countries had
different methods of calculating the months of the year and
it only occasionally happened that there was coincidence in
commencing a year, by these various systems. In the year

I. As noted before, our author is confused in his chronology,
and is especially so at this point. According to the chronological
table given in Giles' dictionary, the nineteenth year of K'ai
Hwang of the Sui dynasty would be a.d. 599 or 600. The ninth year
of Heraclius would be a.d. 618 or 619, while the Hegira actually
took place in a.d. 622. The initial error of twenty-four years as
to the time of Mohammed's birth will account in the main for
these discrepancies, but there is still disagreement. Our author
further says that Mohammed received his commission in his forty-
first year, and the Hegira took place in the fourteenth year of the
commission, which would make him to be fifty-three or fifty-four
years of age, whereas he was probably not quite fifty-two when
the flight took place. Liu Chih appears to be ten years ia
error as to the time in which he wrote; according to the accepted
method of finding the a.h. of a given a.d., the sixtieth year
of the emperor K'ang Hsi — a.d. 1721 would be a.h. 1133, and not
1 123 as given.

129

130 THE ARABIAN PROPHET

of the Hegira ■ they did so coincide. In the Western
calendar there is a solar year and a lunar year; the first
month of the solar year is called the Spring first month,
this being a fixed and immoveable month ; the first month
of the lunar year is called the first month — in Arabia known
as Muharram — this being a moveable month which even-
tually passes through all the seasons of the year. Once in
about thirty-two years the solar and the lunar years
coincide, and in that year the first month of the solar and
the lunar years agree with the first months of the Chinese
and the Roman calendars. The Arabs count the Hegira
as the beginning of their calendar, a method which is never
to be changed. After the Hegira, the histories and reigns
of the kings of all the countries had to be reckoned ac-
cording to their relation to the Hegira. The present Hsin
Ch'ou ($5S) year, being the sixtieth year of K'ang Hsi
(M^S). is the year of the Hegira 1123 if calculated ac-
cording to the solar years; if counted according to the lunar
years, it is a.h. 1157. These calculations are based on
the Book of the Arabian Calendar, but they do not agree
with the Eastern calendar and the cycle method of calculat-
ing the years.

The Adversaries plot to kill the Prophet.— When
the. Prophet commanded his disciples and all the Moslems
to go to Medina, he himself, with Abu Bekr and AH re-
mained behind at Mecca, waiting for the divine command
to go. The adversaries among the Koreish and the leaders
of the Jews and Christians, seeing that the Faith was greatly
prospering and the Moslems daily increasing, and that so
many had removed to Medina, were all the more angry and
said that all this leaving of relatives and losing of friends
was due to one man ; if he were not slain, then by and by the

PLOT TO KILL MOHAMMED 131

calamities would be boundless. They therefore met together
in a quiet place to plot, and the devil (Iblis), disguised as
an old man who said he came purposely from Nejd, also
joined in the consultation. At this meeting the nobles of
tjie Koreish and the leaders of the Jews and Christians said
that everyone could see that " the affairs of Mohammed
were daily becoming more important, and that he was
giving forth that he had received the command of God to
propagate the correct Faith and to exterminate false teach-
ing, and intended to destroy the idols and images and
overthrow the religions of our ancestors; if we do not soon
cut him off it is to be feared that we shall leave no posterity
behind us. " Hsishamu advised that Mohammed be arrested
and his sect not permitted to meet together ; the old man
from Nejd said that if he were arrested his many followers
would come from all parts to carry the place by storm, and
then what? Puhotela said, " Let him be driven out of our
coasts so that we do not suffer from him, and that will
suffice." The old man said: "His honeyed words have
great power to stir up men ; if he is driven away he vvill get
the various states to unite their troops and come to attack
Mecca, one solitary city, and how could you oppose them? "
Then said Abu Jahl : " I have a good plan, but I fear you
will not use it; the best thing is to kill him; in cutting down
a tree strike at the root and eradicate it ; let the whole city
unite in taking this one life, paying the ransom money, and
also giving money to appease the elders of the family that
there be no blood-feud, then the matter will be finished."
The others argued that Mohammed had supernatural arts,
and also there was the valour of Ali to be reckoned with ;
suppose the plan miscarried, how then? Abu Jahl advised
.that a number of lusty fellows be chosen, who should gird

132 THE ARABIAN PROPHET

on their armour and swords, and at midnight break open
the door and press into his bedroom and slay him. The old
man from Nejd greatly applauded this as an excellent plan,
and urged that it be carried out at once, lest it should leak
out and Mohammed be prepared and the plan miscarry.
They should forthwith call stalwart men from all the
families, under pretence of going early to-morrow to hunt
at Akbar, and get them to meet to-night at the Kaaba and
there secretly give them orders to kill Mohammed. The
meeting dispersed and the plotters went quietly to work
and gathered several hundred men.

Mohammed was informed in good time, by an angel,
of this plot, and he commanded Ali to sleep on his bed,
telling him the reason, while he himself hid in another
room. At night-time Mohammed opened the door and
waited for the assassins to come, and when they arrived he
went out to meet them and scattered some dust which
affected their eyes; Abu Jahl, not recognizing the Prophet,
asked if he was a follower of Mohammed, to which an
affirmative reply was given ; then as the Prophet came out,
the crowd pressed in and approached the bed, on which Ali
rose up and asked them what they wanted; they were
greatly afraid, and as they retreated they said they had
come to seek Mohammed. As they came crushing out, the
Prophet again approached the door and entered, and asked
them what they wanted; they still did not recognize him in
their confusion, so answered that they were seeking
Mohammed, upon which the Prophet told them that he who
had thrown the dust and gone out was. the man. The
attackers rubbed their heads and knew that they all had
dust on them, so they were all the more angry, and vowed
that they would not return without seizing Mohammed, so

MOHAMMED LEAVES MECCA 133

they divided into parties and searched all around until
morning, but without success.

Mohammed receives the command to migrate to
Medina. — The adversaries were now very pressing in their
pursuit of the Prophet, but he went placidly to Mount Hira
for his meditations, and there suddenly Gabriel appeared
and commanded hira to leave Mecca for Medina. On
receiving this command the Prophet went to Abu Bekr's
house and informed him of it, and also told him to prepare
to go with him. Bekr had some fears that the adversaries
when they heard of it would be all the more outrageous,
and what was to be done in that case? the Prophet
answered that there was God to take care of them. Abu
Bekr then set about preparing the conveyances for the
families, but the Prophet said there was no haste about
that. It was then fixed that in the early morning of the
third day following, they were to proceed to the cave of the
cattle; the son of Abu Bekr was commanded to remain in
the city and listen for news and at night go and report at
the cave; Abu Bekr's servant was to be tending sheep, and
at night he should approach the cattle cave and there supply
with milk the two in hiding. This was all carefully
arranged and precautions taken that it should not leak out ;
Mohammed and Abu Bekr went out from Mecca on the
twenty-fourth day of the second month of the fourteenth
■year of the Prophetship.

When the adversaries discovered that the two leaders
had gone, they sought diligently for them; hearing that
the Prophet was at Abu Bekr'-s house they went there
searching, and asked his wife who replied that she did not
know where they were; Abu Jahl struck her on the face
with his hand. They all supposed that as the refugees

134 THE ARABIAN PROPHET

would flee towards Medina they would go out of the north
gate, so they set off towards the north in pursuit. By the
time that the Prophet and Bekr had reached the cattle cave
the pursuers were within a few tens of feet of them and
they had only nicely entered the cave when some of the
adversaries arrived, and suddenly two doves flew up leaving
several eggs, and a spider's web was across the mouth of
the cave, so the pursuers said that there was no person
there. Abu Jahl loudly declared that if anyone should
seize either Mohammed or Bekr he would reward him with
one hundred camels, upon which the adversaries redoubled
their efforts and some of them came right up to the mouth
of the cave and sat there talking, saying that this cave was
the most likely place to hide in as there was no place further
on ; said one man, " If the two came here it doesn't look as
if they had gone in, considering the brooding doves and the
spider's web we have seen"; another said, "Mohammed
has sorcery at his command, and no one is equal to him."
Another said that, honestly speaking, Mohammed really was
the Prophet of Heaven, and those who followed him were
right, and why should he be pursued by private enmity like
this ? the country has greatly benefitted by having this famous
man. Then one was heard approaching nearer and saying
that the doves had gone and the web could be broken, why
not go inside? upon which Bekr was greatly alarmed and
said, "What shall we do?"; the Prophet replied, " Don't'
worry ; the Lord is with us." As Bekr was still grieving,
the Prophet said to him : " Why do you doubt ? We are
two, but there is a third with us, and that is God." Just
then they heard some riders arrive who said that Moham-
med was several bowshots ahead, why not pursue him ? upon
which the adversaries all went off and Bekr breathed freely.

ON THE ROAD TO MEDINA 135

In the cave there were some crevices and Bekr was
afraid that there might come out some snakes or insects, so
he took part of his clothes to stop up the holes ; then he saw
more, and so used more clothing, until at last he stood
naked ; the Prophet called trees to come and screen the door
of the cave. Every night they had sheeps' milk, so did not
hunger, and Bekr's son brought them the news from the
city. On the morning of the fourth day, the necessary
things for travelling were brought and they set out on the
road to Medina, telling Bekr's son to instruct Ali to wait
until the adversaries' ardour abated somewhat, and then
follow to Medina.

Zubeir provides clothing-.— Zubeir was an uncle of
the Prophet, who at this time was not a believer; he was
returning from a journey to Syria and met the Prophet and
asked him where he was going, and the Prophet told him of
the migration to Medina; Zubeir regretted that those of
their own clan should have so persecuted them as to cause
them to leave, and he took blame to himself for it, and said
that he wished to go with Mohammed, but that he must
wait awhile. He then took out some clothing brought from
Syria and presented to them, and told the Prophet to
proceed to Medina, and if there were any other pursuers
on the road, Zubeir would turn them back. The Prophet
exhorted his uncle to follow the Divine leading and
reminded him that the joys of the world were fleeting, to
which Zubeir assented, saying that in his heart he had long
submitted. The Prophet pressed for decision, but the uncle
put it off, and after giving them the clothing he went
his way.

Arrival at Medina.— Medina is North of Mecca two
degrees and forty minutes; in a straight line it is distant

136 ■ THE ARABIAN PROPHET

six hundred and seventy /f/ but as the road goes it is near
eight hundred li. The Prophet left Mecca on the twenty-
fourth of the second month, and spent three nights in the
cave, leaving on the morning of the twenty-seventh. He was
twelve days on the road, so he entered Medina on the
afternoon of the ninth day of the third month. From the
time when the first refugees reached Medina the people of
that country had been aware that the Prophet was about to
remove, but they did not know when; and when they heard
that he had left Mecca they still did not know how he was
travelling, nor did they know about the three days in the
cave. Suddenly there turned up two traders from Mecca
who told the people that their expected happiness was
drawing near, that Mohammed the Apostle of God was only
about one hundred li distant from Medina and would
arrive on the morrow. Great excitement then prevailed;
the civil and military officers and the people, together with
all the earlier refugees, dressed in their best clothes and
came out to meet him as far as forty // and greeted him with
shouts of welcome and adoration; they entertained the
travellers with feasting, and afterwards proceeded to the
city. By this time Ali had also arrived.

When the Prophet first entered the city all the promi-
nent people desired to have him stay with them and in their
urgency they seized hold of the halter of the camel; the
Prophet told them to leave the camel free and he vowed
that he would stay at the house nearest to which the camel
stopped. On arrival at the house of Abu Eiyub the camel
suddenly stopped and the Prophet alighted and went in ; the
house was but small and plain so the people desired the
Prophet to change to another, but he pleaded the vow he
I. A Chinese li is about one-third of an English mile.

<

FIRST INTERVIEWS AT MEDINA 137

had taken, so the matter was not pressed; but the others
wondered at the honour and hapjpiness which had come to
this house in that it sheltered the Prophet. There were
two orphans in this house, sons of Ermuer; the Prophet
had been an orphan child and had an affection for orphans ;
God had compassion on orphans and caused one orphan
to be tender to other orphans; so it was a matter of love all
round.

Abu Bekr guarded the door and Ali acted as door-
keeper, and the helpers and followers were accommodated
in the places near by. The Prophet declined to receive
visitors for three days, but on the morning of the fourth
day he had the door thrown open and ascended the dais,
laying his hand upon his breast, and sat down aslant, facing
the south-east; they all requested him to assume the correct
position of sitting, but he said that that was the position of a
king. Ali acted as attendant and Bekr introduced the
visitors to the audience, announcing their names in turn ;
the Prophet said that the ceremony should be bowing and
kissing the ground, this last being done by the lips touching
the ground, bufnot the forehead. The order of precedence
was first the helpers, then the refugees and after them the
followers; next came the civil and military officers of
Medina, followed by the gentry, next the elders and head-
men of the countryside, then all the people, rich or poor,
honourable or humble, male or female; everyone who
desired to interview was permitted to do so, and they all
knelt and kissed the ground, but did not " k'o t'ou " (knock
the head on the ground) . They all thanked God for per-
mitting them to share in this happiness to which they had
long looked forward, and they made adulatory remarks which
the Prophet received with his hand on his breast, with much

138 THE ARABIAN PROPHET

humility. When the audience was finished and all returned
to their homes it was noticed that the time of day had not
progressed during the long ceremony, at which all the city
marvelled; this was the first wonder connected with the
arrival of the Prophet at Medina. All the families came
bringing presents, and the officers and gentry all gave their
services in attendance.

Land bought for mosque and residence. — Near to
the house of Abu Eiyub there was a piece of land which was
bought to build thereon a mosque and a residence ; all the
families at first declined to sell, as they desired to give land
without any purchase money, but the Prophet said that it
was not becoming that he should accept favours from them
before he had conferred any benefits on them. " The land
is all yours," said they. " True," said the Prophet, "and my
wealth is your wealth ; I cannot save my own money and
take land at your expense; I will pay to everyone what is
the original price for the land, and will add for the cost of
the buildings." He instructed the workmen that they should
make the mosque lofty and spacious, and the residence plain
and small, simple and without ornamentation, the doors being
just sufficiently wide and high to permit going, in and out.

The calculation of time fixed from the Heg-ira.—
In the past it had been the custom to count time from
notable people and out-standing events; there was now
Mohammed as the notable person, and the Hegira as the
out-standing event in his career. The prosperity of the
Faith and the beginning of Moslem government, the
punishing of adversaries, and the putting into practice of
the principles of the great doctrine for the correcting of all
around, these all really began with the Hegira, so time was
reckoned from this as the tnost remarkable event.

CLASSIFICATION OF BELIEVERS ^39

The Classes of believers. — The Companions were
four, Abu Bekr, Omar, Othman and Ali ; in both rank and
virtue they were excellent, approaching nearly to the
Prophet himself. The Helpers (Ansar) were those who
assisted in establishing the Faith; they included both
civilians and military who were rich in goodness and virtue.
The Refugees (Muhajirun), were those who were sincere
believers in the Faith and who had suffered for it, and were
the first to remove to Medina. The Followers were those
who followed after the Refugees. In all there were three
hundred and forty-nine who migrated with the Prophet form
Mecca to Medina, and they were divided into classes for
precedence as mentioned. Of Companions there were four.
Helpers forty-five, Refugees one hundred and fifty and
Followers one hundred and fifty, a total of three hundred
and forty-nine.

Sending for the wives and ehildren. — When things
had quieted down somewhat at Mecca, Abbas, the uncle
of the Prophet, admonished the people saying that as
Mohammed had already gone and many had gone with him,
and the Faith was greatly prospering, it would be better to
drop hostility between the two cities ; the people agreed to
this and it was decided to send a letter saying that as the
Meccans had no intention of troubling Medina, so the
people of Medina were not to come troubling Mecca, and
thus lasting peace could be preserved. The letter was sent,
and the Prophet asked his followers whether they agreed
or not, as it rested entirely with them ; they replied that they
agreed, at which the Prophet was pleased, and he com-
manded Zeid to bring away the wives and children and
also to impress upon Abbas that the agreement must be
honestly kept.

I40 THE ARABIAN PROPHET

The fixing of the worship-day.— In Arabia days
are reckoned by weeks of seven days, seven being the per-
fect number. The opening day is counted as belonging to
the Earth (Saturn), then the first day after belongs to the
Sun, the second to the Moon, the third to Fire (Mars), the
fourth to Water (Mercury), the fifth to Wood (Jupiter),
and the sixth to Metal (Venus) ; the completion is on the
sixth day. From the beginning this day was the proper
one, but the '"two sects" had changed the day, and the Jews
observed the opening day (Saturn) while the Christians
observed the first day (Sunday) both having lost the original
meaning of the worship-day, which was to celebrate the
completion of things, and things were completed on the
sixth day. This day (the present Friday. Tr.) is called
Jum'ah; on this day kings do not hold Court, officials rest
from their duties, and scholars and people of other classes
cease their work; prisoners are to be relieved from fetters,
and benevolence is to be displayed generally; the whole day
is to be spent in praise and observance of the ceremonies,
and all must purify themselves and perfume themselves, and
on hearing the call must go to the mosque for worship, and
when assembled must each observe the four obeisances; such
are the regulations of the Faith.

Princes and rulers come to congratulate.—
Princes came from the dependencies of Arabia, Syria, Egypt,
Abyssinia, Yemen and Rome; others came from Persia,
Turkey, India and elsewhere. Some of them came because
of what they had heard, others because of observing the
stars ■ or omens, and yet others because they were versed
in the ancient books and knew what was to come to pass.
Near and distant, they all arrived in the fourth month of
this year, as though they had come by agreement. The

PRINCES AND RULERS CONGRATULATE 141

Prophet received them all graciously and instructed them
that they should understand the true and put away the false ;
should uphold the correct and overthrow the depraved ; in
governing others it was of great importance to govern one's
self; to follow one's own inclinations' was dangerous for
both worlds, while to follow goodness was the felicity of
both worlds; they should study the past so as to know the
future, and they must not be indulgent with themselves.
They all said that they would respectfully observe his
instructions.

Jews fpom Kheibap submit.— Kheibar was a place
of considerable size, not far from Medina, of which the
people were Jews, and one Ibn Selamu, also known as
Abdallah, was their leader; he was well versed in all the
learning of the books, and he had long known that a prophet
was to appear, so he determined to put Mohammed to the
test. He selected seven hundred of the most intelligent of
the Jewish people and said they would go and put questions
to Mohammed, and if his answers agreed with the scriptures,
then he was the true Prophet and they would follow him;
if his answers failed the test, then he was not the Prophet
and they would proclaim his imposture. They went to Medina
to see the Prophet who sat on his dais with his disciples
around him, and Gabriel was also there. Mohammed called
for all the seven hundred followers of Abdallah to enter
the Court, and though there was some doubt if all could
find room, yet behold, there was room enough and to spare,
although the place was not very extensive ; at this they all
marvelled. About one thousand questions were asked,
after which the seven hundred bent their heads to the
ground and acknowledged Mohammed as the Apostle of
God. A strange thing was that though much time was

142 THE ARABIAN PROPHET

taken in asking and answering so many questions, yet the
time of day had not moved on.

Abdallah requested the Prophet to punish a certain Jew
who was of bad character, but Mohammed said he would
personally examine him ; the man was sent for, and Abdallah
remained hidden while the Prophet asked the culprit about
Abdallah and received the answer that he wa3 the most
eminent among the Jews. Mohammed asked if he had
submitted to Islam, and the answer was that he never would
submit ; being a man conversant with all learning and clear
in all principles, and looked up to by the Jews as a leader
and almost as a king, was it likely that he would be wilHng
to forego all these and follow Islam? Mohammed then
called Abdallah who repeated the creed and declared his
submission and said that those who submitted would have
peace in both worlds, while those who did not would be put
to shame in both worlds. The Jews then changed counte-
nance and reviled him. AH was angry and wanted to kill
them, but the Prophet prevented him, saying that he had
not yet received command to propagate his Faith by force.
He drove away the Jews and richly rewarded Abdallah and
his followers who had believed, and sent them back to
witness for Islam and to instruct others, and in course of
time all the people of Kheibar submitted.^

The finding room for so many people in a place not
large enough for them, and the not passing of
time, above referred to, were evidences that the
Prophet was not subject to the ordinary limitations
of time and space; before God there is ne;ither

I. Kheibar did not submit so easily as this irnplies; a Moslem
force attacked and conquered it in a.h. 7.

MOHAMMED MARRIES AYESHA 143

morning nor evening, and those who are near to
Him are also free from these limitations of time,
from which we may know something of the far-
reaching vastness in which they move.

Marriage with Ayesha. — In the tenth year of the
prophetship Mohammed had received the command to
marry Ayesha and had promised to do so ; now that Zeid
had brought the women and children from Mecca, Abu
Bekr requested that the marriage with Ayesha should be
consummated. At this time Ayesha was just nine years of
age, and the Prophet said it could not be ; but the angel
Gabriel came down with a command to marry and told him
there were three things which he must consider with regard
to taking a wife; she must have attained puberty, must be
grown up in size, and must be intelligent in managing
affairs. Ayesha had all these three requirements, she was
a woman of exceptional ability and she would succeed the
Prophet in propagating the Faith; so the marriage might
now take place, after which they were never to part, that
she might become fully acquainted with the Prophet's
actions and teach them to those who came after, and be a
pattern to all women. The Prophet received the command
and married Ayesha.

A wolf speaks. — Outside the city of Medina a wolf
devoured a sheep, and when the shepherd pursued it, the
wolf stood on a mound and called out that the sheep had
been given to it by Heaven as a prize ! The shepherd was
startled to hear the wolf, and said, "Can a wolf talk ?" The
wolf told him not to be alarmed nor to wonder ; the Apostle
•of God was in the city teaching men to be correct, and yet
people went on in confusion and error; " you should wonder

144 THE ARABIAN PROPHET

at that more than at a wolf talking." The shepherd was a
Jew, and he reported this before the Prophet, and followed
the Faith. The Prophet made an exclamation, saying,
" In these last times there will be wonders appearing; even
a wolf can instruct men."

About this time the first death occurred among the
Refugees, one named Kulisumu, and his death is mentioned
because he was honourable. Two leaders of the Jews and
Christians also died, named Osen and Wulide; when the
latter was nearing death he repined, and Abu Jahl asked
him what he repined at ; he replied that it was not at death,
but because the religion of the camel-driver would conquer
Mecca. This name given to the Prophet was because he
had formerly been in charge of camels. Abu Sufyan told
the sick man not to grieve, as Sufyan was still alive. The
death of these two men is mentioned because they had been
the chief offenders.

CHAPTER VIII

A.H. 2

Fatima married to AH — The Kibla — Battle of Bedr — Abbas
believes — Death of Abu Lahab — Asma the poetess
killed — The Beni Kainuka exiled.

The fast of Muharram.— From of old the prophets
had observed the tenth day of the first month as a fast,
either as Farz (obligatory) or Sunnah (established on
usage). The people of Medina had long observed the
Jewish religion, and regarded this day as an obligatory
fast; when they submitted to Islam they still observed the
day, and when it was reported to the Prophet he said that
he had heard that God commanded Moses to fast on that
day because it was the day on which Pharaoh was punished.
So he revived it as a ' sunnah ' of the prophet Moses.

Fatima mappied to Ali. — Fatima was the eldest
daughter of the Prophet, who from childhood was of grave
demeanour and outstanding virtue. As mentioned before,
there was an " other-worldly " appearance and fragrance
attached to her and associated with the Prophet's ascent to
heaven ; she was different to other women, in that though
she subsequently bare children, she remained all her life
like a virgin, and the name Fatima which was given to her
had the meaning of one who was separate from the world.
The Prophet loved her in an exceptional manner, and
though he was daily besought to give her in marriage, he
declined to do so ; the people supposed that this was because
in the trying days through which he had passed he had not
had leisure to attend to it ; but now that the migration had

I4S

146 THE ARABIAN PROPHET

taken place and men's minds were more settled, both
Helpers and Refugees sought Eatima in marriage, but
Mohammed would not consent; and even when Omar
begged for her hand, he still said he must await the
command. One day Gabriel said to the Prophet, " Why
do you not marry her to Ali ? " The Prophet replied,
" Ali is my paternal cousin and her uncle, how can they
tnarry?" Gabriel said this* was the command of God and
an exception was to be made, which was not to be regarded
as a precedent. The Prophet then proclaimed this, and the
marriage took place before many witnesses, the Prophet
himself repeating the Khutbah at the ceremony; the be-
trothal presents were a suit of golden mail and four hundred
and eighty pieces of silver : congratulations came from the
country all around. It is said that Ali was generous in
giving away his money so that he had no money for the
dowry, and took his fighting armour to Othman to sell, the
price being four hundred and eighty pieces of silver ; but
when Olhman knew it was required for the betrothal present,
he gave back the armour as well as the money, so both re-
quirements were met.

Change of Kibla.— " Kaaba " is the name of the
heavenly cube in the city of Mecca ; its position is the very
centre of the universe, and from the beginning of creation
God had ordained this to be the " Kibla " or place towards
which all should turn when worshipping. From Adam:
down to Noah and Abraham and later, for several tens of
generations, all had turned towards the Kaaba as their
Kibla; but in the time of Moses, because Pharaoh
oppressed Arabia, the Kibla was changed to Jerusalem in
Syria, where there was a Pure Temple; this was to the
West of Medina, and David, Solomon and Jesus, and all

CHANGE OF KIBLA 147

the prophets and kings, turned towards it when worship-
ping. When the Prophet lived at Mecca he turned
towards the Kaaba when worshipping, as being so near ; but
when he moved to Medina he turned towards the Pure
Temple as the people of Medina had long done, and also
to show his displeasure at the confusion wrought by the
Koreish in making the Kaaba a house of idols. Yet all the
time he longed to return to the ancient Kibla and to accord
with the practice of the Sacred Ancestor Abraham, but not
having received a command, he did not dare to change. In
the seventh month of this year, on the fifteenth day, as he
was engaged in worship and had performed two of the
obeisances, the command suddenly came to turn round from
the West to face the South and so finish worship, the Kaaba
being South from Medina. For seventeen months he had
faced to the Pure Temple before he changed, and the
mosque in which the change was made was subsequently
known as " the mosque of the two Kibla." The Jews
faced towards the West and the Christians towards the
East, but we do not follow either of them as we face
towards the Kaaba, which is the middle.

The call to worship. — By this is meant the call to go
to the mosque to praise and worship God. At first the call
to worship was by the sounding of a bell or of a wooden
rattle, but the Prophet was not satisfied with either of these
and wished to change as he did not want to be the same as
the Jews and Christians. Two of the Moslems each
dreamed of seeing a man dressed in green raiment who said
that the use of the rattle was to be given up, at which the
Prophet was pleased, as it enabled him to fix for all time
the custom of calling with the voice ; he commanded Bilal
to practise, and then give the call before each time of
worship, and thus put away the use of bell and rattle.

148 THE ARABIAN PROPHET

(The institution of the month of fasting and the break-
ing of fast, also the regulations for alms and
tithes, are here recorded in the " Annals " but are
omitted in favour of historical events in this
translation.)
The Battle of Bedr.— On the seventeenth day of the
month of fasting (Ramadan), of this year, God gave the
command to attack and reduce to submission the adver-
saries. The Prophet at first pleaded that he had received
command to propagate the Faith by benevolence and not by
force of arms, how therefore could he go and punish the
adversaries ? but the command told him not to be afraid,
and promised God's assistance. The Prophet received the
command and announced to all the otjiers that God had told
him to smite the wicked, and it was his idea that they
should begin with Mecca, and those who were willing to go
with him to attack the Meccans were to write their names
and make ready. There had been no fighting previously,
so the people were not prepared for fighting, yet three
hundred and twelve men gave in their names, being two
hundred and thirty-six Helpers and seventy-seven Refu-
gees.^ They had among them eight swords and six suits of
armour, seventy camels and two horses. When someone
commented on the fewness of the men and the inadequacy
of the equipment, the Prophet said that the strength of an
army depends upon the correctness of its cause ; if its cause
was not good, then a thousand times three hundred men
would be insufficient, while in a good cause three hundred
men were more than sufficient. " God helps the right, and
if you are right of course you will be helped."

I . These figures added together give three hundred and thirteen
instead of three hundred and twelve as stated.

THE KOREISH TO BE PUNISHED 149

One leader was left to look after the city, and as the
Prophet's daughter Rokeiya was ill, her husband Othman
remained to look after her. In the early part of the month
of Ramadan, on a Jum'ah day (Worship-day) the men
gathered outside the city, where Mohammed addressed
them, saying that it was against his wish to attack Mecca,
as the people were their own relatives and clansmen, and he
had hoped that the two cities would unite and be mutually
helpful in propagating the Faith : but he had received the
•command to punish the Koreish who were the chief , sinners.
If they proved amenable to friendly overtures, well and
good ; but if not, then they must be killed. There w.as to be
no coveting of goods or ravishing of women, but with the
-exception of Abbas and Buhotela, all were to be slain or
captured. The glory of this exploit would be reckoned to
all who took part in it, and would be reflected upon their
wives and children for all ages. He then asked them if
they were prepared to accept the possibilities of defeat.
One after another, the warriors stood up and declared
their readiness for the fight, for God and the Prophet.
Mohammed reminded them that there was an agreement
that the two cities should not attack each other ; how was
that to be got over ? One of the leaders said he need feel
■no anxiety about that, and added : " We are as the toes of
your feet; where your feet go, there we go; you are going
to teach men the correct Way, and we as followers will act
according to that correct Way, and for this we will go
through fire and water without flinching."

The next day the troops started, having first sent out
spies. At this time Abu Sufyan was leading some Koreish
traders who were returning from Syria with camels and
horses and merchandise worth about a million gold pieces ;

150 THE ARABIAN PROPHET

on the road they heard that the Moslems bad left Medina
to go towards Mecca, and being much afraid they sent a
messenger on a fleet camel to give the news and tell the
Koreish to guard the city and also send out men to protect
the travelling goods, otherwise they might fall into the
hands of the Moslems. When those at Mecca heard the
news they were greatly alarmed; Abu Jahl, who was
acting as ruler, quickly called together the soldiers and
people and they raised fourteen hundred and fifty stalwart
men to go and oppose — five hundred being sent to the
protection of Sufyan and the goods, and nine hundred and
fifty to.oppose the Moslem troops at Bedr. The Moslems
-had pitched their camp five li distant from Bedr, so the
Meccans pitched theirs five li on the other side. Moham-
med sent a letter to the , Koreish, stating that he had
received the command of God to propagate the Faith, and
he urged them to submit and not be misled by the Jews and
Christians, but to send a favourable reply and all would be
well. Abu Jahl on seeing the letter was very angry at what
he called the presumption of Mohammed, so hastily sent
reply that they would fight first, and talk afterwards. The
Prophet sent again to say that it was a pity to lightly
bring on war, as in fighting there could be no recognition of
parents or brethren ; he would obey the command and kill
all who opposed, while saving those who submitted; he
would not consider even his own flesh and blood but would
-destroy all who opposed, therefore it was better to be
moved by good words and not go on to try arms, for if it
came to:. a conflict he could with a stick drive out ten
thousand of them. When Jahl had read the letter he
exclaimed that they must fight. The Prophet regretted
their foolishness, but commanded to make ready for the

■ BATTLE OF BEDR 151

fray. Two men were caught, who, on being asked who
they were, said they were Koreish who had come to draw
water; asked how many men the Koreish had they said
they did not know. The Prophet asked: —

" How many camel-loads of water do you use daily? "

" Nine or ten."

" That will mean nine hundred and fifty men," said the
Prophet. " Who is the head ? "

" Abu JahJ, and twenty leaders under him."

" Who are the strategists? "

" So and so, of the Jews and Christians."

Nabu said that as the enemy had sent so far for water,
it showed that they were badly off for water, so he advised
that a move should be made closer to them, to cut them off
from the water supply ; the Prophet agreed and a move was
made to the well of Bedr, the water of which was found to
be very good.

By this time Sufyan had reached safety, so the five
hundred men who had been sent to help him were now sent
to Bedr to help there. When they heard of the two letters
which Mohammed had sent, they rejoiced and sent to Jahl
to say that as the chief concern was for the goods which
were now safe, all should return home. Jahl sent back
telling of Mohammed's threat, and refusing to show fear;
Sufyan urged him not to let private enmity or feeling bring
disaster to all, upon which Jahl said he would agree, but he
first wished to go as far as the well of Bedr and stay there
three days, slaying a camel and a horse and making a feast,
to show the Moslems they were not afraid, and the Moslems
would retreat first in fear. Jahl sent spies to see the
numbers and equipment of the Moslems, and on receiving
the report he was pleased and said they couldn't possibly

152 THE ARABIAN PROPHET

will, and he ridiculed those who advised return without
fighting. Next day the Koreish went forth in three di-
visions, and the Moslems also divided into three companies
to meet them. The Prophet instructed his men to at first
let go their arrows aimlessly, without intent to kill and wait
until the enemy first took life, after which the Moslems
would fight in earnest and kill.

The Koreish attacked wildly, the arrows flying fast
and furious. Hamza and Ali led the Moslems who were
clad in cloth garments and carried clubs; Said and
Mikedadi, being men of valour, had swords and went in
front; the Koreish were driven back and several of their
leaders were slain. The Prophet and Abu Bekr were
seated upon a staging which had been erected .that they
might witness the fight.

The next day Abu Jalil sought to renew the conflict,
but the Prophet gave command to his men not to respond
but to wait for three days; the Koreish came daily to
provoke them, but th6 Prophet instructed his troops to
speak well to them telling them that those who submitted
would save themselves and their country and have eternal
happiness in both worlds. On the fourth day Jahl led his
men forth and reviled the Moslems, to draw them to battle ;
the Prophet commanded Hamza and Ali to lead their men
to oppose, and again the Koreish were defeated, and several
hundreds of them were captured. The captives were
brought before the Prophet, who ordered that their names
be taken, and said they would be disposed of after Abu
Jahl was taken. The following day the Koreish came
again, but once more the Prophet bade to wait three days
and try exhortation, during which half of the Koreish
believed, but they did not dare to say so openly; they

ABU JAHL SLAIN 153

pointed to their breasts in token of their belief, and
this was understood by the more intelligent among the
Moslems.

On the fourth day the Koreish again came to the
attack, and the Prophet sent forth his men, saying that the
chief object now was to secure Abu Jahl; the men therefore
ran to the camp seeking for Jahl, but he was not there; one
of the Moslems who went more leisurely saw two youths
holding a man whom they put upon the ground and
attacked with a sword savagely, and on going to see he
found it was two brothers, Miehodz and Aofu, who had
pinned Abu Jahl to the ground and were hacking at him and
had broken his leg ; the new arrival, Ibuni, took his sword
and cut oflf Jahl's head, and leading the two youths, they
went and presented the head to the Prophet who rejoiced
on seeing it, saying, "This was the enemy of God"; he
then ordered that the head and the body should be hung up
on a pole. The remaining Koreish then surrendered,
except a few who escaped. On mustering the Moslems, it
was found that the Helper Obeide and the Refugee Omaili
had been slain on the field ; the Prophet wept for them and
had their bodies found and interred.

The next day the captives were brought forth and were
given the option of submitting to the Faith, or of being
killed, or of being prisoners of war, or slaves; it was also
promised that redemption would be allowed. Three
hundred submitted, seventy were killed, seventy remained
prisoners of war, and the rest became slaves. The price of
redemption was not the same in all cases, but ranged from
one thousand to four thousand pieces of silver, according
to the wealth and position of each captive. Some writers
and scholars who had followed but had taken no part in the

154 THE ARABIAN PROPHET

fray, being captured and not wishing to become Moslems,
were appointed to various duties, without becoming slaves,
Those belonging to the family of Hashim were not slain
nor kept as prisoners, nor as slaves, but were given the
option of submitting or returning to Mecca ; more than half
of them submitted. The Prophet then spoke severely to the
leaders and to the Jews and Christians who had been the
plotters, and after enumerating their faults, he ordered that
twenty-four of them be cast into a well which was then to
be filled up with earth and stones. Someone said that
among these men there were Jews who were good at
divination, and they ought to be kept alive, to which the
Prophet replied that the book of Daniel was still extant,
and if they studied and practised it, there was no need to
keep alive these diviners. One of the sufferers looked up to
heaven and weepingly called upon the Lord of Heaven to
save him, and added, "Alas, that I should have spent sixty
years in hard study to come at last to this." When the
Prophet heard him call upon the Lord he commanded that
they should stop burying this man, and he asked him what
he had studied, to which the reply was that he had studied
astronomy and could make astronomical instruments, which
the Prophet acknowledged to be useful skill; the man was
then asked what religion he professed, and when he replied
Christianity, the Prophet asked if he considered Jesus to be
a prophet or to be God ; to which the other did not reply^
The Prophet said that if he regarded Jesus as a prophet,
then he had not departed from the teaching of the earlier
prophets; if he regarded Jesus as God, then he was a heretic
and an idolater, and although he had great learning, how
could he be pitied and kept alive? he then gave orders to
cast him into the pit with the others.

ABBAS BELIEVES 155

The spoils were then divided, the Prophet keeping only
a sword and a mule, saying that the sword was a precious
heirloom in his family, and the mule resembled the one on
which he made his ascent into heaven, so he wished to keep
it. The possessions of Abu Jahl were all given to the two
youths who slew him, Ibuni taking no credit for his share
in the. affair, saying that he could not have killed him by
himself. Bilal also disclaimed any merit and refused re-
ward for one of the Koreish he had killed, as he said he did
it out of private enmity, as the man had once nearly beaten
him to death at Mecca, to make Bilal recant, but he kept on
saying, " There is only one God." This persecutor had been
taken prisoner, and on seeing him, Bilal had at once slain
him. Bilal was ready to pay compensation to the captor,
but the Prophet said that under the circumstances there was
no need to do that.

Abbas believes. — The Prophet's uncle Abbas had
elected to remain a prisoner rather than become a believer,
and he was heard in the night moaning, so the Prophet had
him eased of his bonds, and next morning admonished him
and asked him why he had so chosen, and why he had joined
in the fighting at all ; to which Abbas pleaded that he had
been compelled to come; the Prophet recognized this as a
mitigating circumstance, but as he was one of the leading
men of the enemy, he could not be let off altogether. Abbas
said that his captor had already taken from him one hundred
and twenty ounces of gold and he had nothing left ; the Prophet
told him that he had, and that before he left Mecca he had
made an arrangement with his wife whereby, in case be
should not return, one hundred and twenty ounces of gold was
to be divided among his four sons and his wife. Abbas was
astonished that the Prophet should know of this private

156 THE ARABIAN PROPHET

afifair, and acknowledged that Mohammed must really be
the Prophet, and he would go back to Mecca and get his
whole family to submit.

Mohammed's daug-hter Zeinab. — Zeinab, the daugh-
ter of the Prophet, was a believer in the Faith, but her
husband, Abu'l 'As, remained an unbeliever and joined in the
expedition and was captured; the tidings were privately
conveyed to the Prophet who said that if he submitted there
was an end of the matter, but if he did not, then he must
pay a ransom and give up Zeinab, as it was not suitable that
two of different religions should be married. Abu'l ' As
decided to pay a ransom and give up his wife, so sent a
messenger to Mecca to secure the ransom, and Zeinab gave
to the messenger a golden bracelet; when this arrived at
Medina and the Prophet saw it, he could not refrain from
weeping because it was what Khadija had given Zeinab on
her marria|;e. The Prophet allowed the ransom and released
Abu'l 'As, but returned the bracelet; he sent certain
followers along with Abu'l 'As to receive back his daughter,
and husband and wife were thus parted. In view of the
goodness of his wife, Abu'l ' As vowed that he would never
marry again, and Zeinab also vowed that she would not
become anyone else's wife ; so they both remained single for
six years, after which Abu'l ' As became a believer and he
and Zeinab were re-married.

Death of Rokeiya. — At the time when the Prophet
led forth the troops, his daughter Rokeiya was ill, and
Othman was left to attend to her; on their return they
learned that Rokeiya had died and was already buried.
The Prophet led his followers to the grave where prayer
was made and unusual grief and weeping took place.

DEATH OF ABU LAHAB 157

Death of Abu Lahab. — When Sufyan, still travelling
by the sea-coast, heard of the defeat of the Koreish he
sighed and said it was of their own seeking ; he then hurried
on the merchandise to Mecca and on arrival there he heard
that Abbas and Abu Lahab had already returned, so he
sought from them an account of the battle and the cause of
the defeat. After hearing the story, Sufyan exclaimed
that it was difficult to understand why the Koreish troops
had given way, and why, although the Moslems had no
swords but only clubs, yet so many heads of the Koreish
were cut off. He told how in the distance they had seen a
host of warriors, clad in white clothing and white armour,
and riding on white steeds ; these were fighting in the air,
and whenever they pointed with their swords, there fell the
head of a man. It would appear that help has been given
by spirits, or some magical arts have been used. A servant
of Abbas said that these must have been the spirit hosts,
that the religion of Mohammed was true, and being true,
the Moslems received this help. Abu Lahab hated to hear
these words so he angrily attacked the servant who could
not stand against him, whereupon the wife of Abbas took a
stick and beat Lahab, wounding his head so severely that he
went home and died seven days later. At this time the
whole family of Abbas had believed, but secretly lest they
should be involved in trouble ; on hearing of the seriousness
of Lahab's injuries, they hid and then fled to Medina and
reported to the Prophet. Next day a letter arrived saying
that Lahab was dead, whereupon the Prophet raised his
hands to his forehead and gave thanks to God that this
pillar of the Koreish had fallen. He also commanded Abbas
to give freedom to his servant, and rewarded him, and re-
mitted the ransoms of Abbas and his sons and nephews, and
restored what had been taken by the captor at first.

158 THE ARABIAN PROPHET

Abu Jahl and Abu Lahab were both valiant men

against whom nobody could stand, ■ yet one was killed

by two youths and the other by a woman ; which shows

that valour is not the only thing to be trusted in; these

events also show how recompense came to those who

had opposed the Faith and injured relatives, oppressed

the weak, and insulted the orphan.

Omeir converted. — Omeir, the son of Wahb, was

originally one of the leaders of the Koreish adversaries, and

when he heard of the defeat at Bedr, and that his son was

a captive, and that the nobles had been killed in a pit, he

was very wroth and said to Soafuwa that the situation was

unbearable, and that if it were not for bis family affairs

and some debts which embarrassed him, he would go himself

and assassinate Mohammed at Medina and bring his head

as a trophy; Soafuwa was pleased, and said that if Omeir

would really undertake this, then he would look after his

family and the debts. Omeir therefore put on his armour

and took his sharp sword and went off to Medina where he

arrived as the Prophet was sitting in the hall instructing his

disciples; suddenly Omar called out, " A friend has come,"

and went out to meet him, but on seeing Omeir he said, " It

is an enemy," and took him by the collar and led him in.

The Prophet commanded that he be liberated, and Omeir

knelt below the steps and looked round on the awe-inspiring

scene of the Prophet sitting on his throne, surrounded by

his valiant defenders, and he became very much afraid and

could not help but do obeisance. The Prophet asked him

from whence he had come, and why, and received the

answer that he had come to see his son and his relatives who

were captives; questioned why he had come with armour

and sword, he said that was because of the dangers of the

MOHAMMED FORGIVES AN ENEMY 159

way. The Prophet then gave orders that he be beheaded,
upon which_ Omeir said he had done no wrong; but the
Prophet showed that he knew about the plot to kill him, and
sternly reproved him, the result being that Omeir fell down
on the ground in abasement and acknowledged Mohammed
as the true Apostle of God and expressed his desire to
submit to the Faith and assist the Prophet to punish the
adversaries to make amends for his sin. The Prophet
commanded him to repeat the creed, then released him, but
took from him his armour and his sword, and passed him
over to Omar for instruction in the ceremonies and repeat-
ing of the books; he also gave him back his son. Omeir
asked permission to return to Mecca to settle his debts and
bring away his family, and also to exhort his friends to
submit, and this was granted, and money given to him for
travelling expenses. Several tens of people returned to
Medina with Omeir, and several hundreds more believed,
but remained at Mecca, their names being all reported to
the Prophet, who was pleased at the success of his lenient
treatment of Omeir.

Asma the poetess killed.— There was at Medina a
noted woman named Ermulang (also known as Asma), a
Jewess, who was clever af composing poetry, and many of
the higher classes used to gather at her door and hold
meetings for the repetition of poetry ; on one occasion the
theme was to ridicule the Prophet and revile the Faith and
the followers of it. Omeir (not the one just referred to)
found an opportunity to kill her and reported to the
Prophet who said that those who reviled the Faith certainly
should be killed; but that they should be first admonished,
and if this failed, then they could be killed ; when two goats
knock their Keads together, and fight," can after conse-
jquences be avoided ?

i6o THE ARABIAN PROPHET

The Beni Kainuka exiled.— The Kainuka were the
people of a big town near Medina ; they were numerous
and rich, and were practised warriors; they were Jews.
When the Prophet removed to Medina, mutual intercourse
took place, but the Kainuka would not submit to the Faith;
they respected the Prophet because they knew that he was
the prophet of the last times, and they entered into an
agreement that they would not oppose the Faith, nor help
the adversaries. When the Prophet led his men out to
fight the Koreish and did not request the Kainuka to help,
the latter were annoyed, and when later they heard of the
victory they were jealous and made light of the Koreish,
seeing that fifteen hundred of them were routed by three
hundred men not accustomed to fighting; they boasted,
-"Let the Moslems fight with us and then they will
see what fighting is." This was reported to the Prophet
who sent a warning to ^them ; but they destroyed -the
previous agreement and sought to fight against the
Moslems. The Prophet then summoned the chief men who
had made the agreement and said to them : " When first I
made a covenant with you, it was because you people are
the followers of Moses, and so we all belong to one family,
and we fear and worship the same God ; Moses was sent to
those of a former age, and I am sent to the people of this
latter age; but you do not follow me nor fear God; you
wish to fight with the Apostle of God ! " The leaders
acknowledged their sin and went back to admonish their
people not to fight. The multitude would not listen but
said they could not put up with oppression from the
Moslems, so they were determined to fight.

The Prophet again called the leaders who had made the
covenant but they would not come ; so he sent a letter in

THE BENI KAINUKA VANQUISHED i6i

which he reminded them that they had all rejoiced together
in the recent victory of Rome over Persia, "because the
Romans vrere worshippers of God, and all worshippers of
God of whatever nationality, are one family, how much
more we of the same country? and especially seeing that
we have. already had a covenant; even barbarians consider
no shame so great as that of breaking a covenant, how
much more should we who dwell in the most favoured land
and have the teaching of the prophets, and fear and worship
God? I urge you to exhort your people to let there be no
enmity between us, and no fighting; I have recently, with
three hundred men not used to war, overthrown the troops
of Mecca, and unless you go peacefully about your
business you may repent when it is too late." When the
Kainuka received the letter, the civilians wished to cease
troubling, but the warriors still wanted to fight, and in
increased anger said: " He compares us to the Koreish,
but they knew nothing about fighting, hence their defeat;
we just wish to have a trial, and we will make the Moslems
give way."

The Prophet then personally came out and further
exhorted them not to lightly make war, but the others
answered : " If you overcome us, we will all submit to your
religion; if we overcome you, you may still remain as you
are and need not leave your country ; if you will not fight,
then we ask you to leave these parts." The Prophet said,
" The overcoming of the Faith is not by physical force.''
" This present fight," said the others, " is not for the Faith,
but may God defend the right; we wish to make a trial and
it will appear who is in the right." Having thus no alter-
native, the Prophet led his men to the fight, but told them
to he satisfied with a defensive and cut off the supplies of

i62 THE ARABIAN PROPPIET

the enemy until their violence had abated. After fifteen
days the Kainuka were in such straits that many died or
were killed, and in the end the Moslems captured the whole
lot, not one escaped. When they were taken before the
Prophet he reminded them that they had desired Heaven to
protect the right, and that they all ought now to submit to
the Faith; they ,declined to do so, upon which he called
them stiff-necked people, and consigned to slavery the
leaders who had formerly made the covenant, and their
property was all confiscated; of the fighting men, four
hundred were made captives without permission to be
redeemed, and the rest were released, after there had been
taj<en from them their weapons and three hundred suits of
armour, one thousand head of camels and horses, and other
goods beyond calculation.

WumaieF, the Christian leader.— The Christian
religion is so called because it acknowledges Jesus as God;
like the Buddhists, they worship images and follow rituals.
Wumaier was a leader of this religion, a man of extensive
learning in the ancient doctrines, and of truer perception
than most; he lived near Medina, and people came from
other places to learn from him ; he did not worship image's
and was wont to say that men do not worship the children
they beget, why should they worship the things they make?
a man who worships wood or earth is not himself equal to
the wood or earth he worships. Someone asked him why he
led others to worship images when he did not worship them
himself ; he replied that most people could not do without
some object to see in their worship, but that his worship was
not dependent upon such things. Asked about Mohammed
and his religion, and his claims to be the Apostle of God,
and if he really was such, he replied that the claim was not

A CHRISTIAN PRAISES MOHAMMED 163

false, as many things recorded in the ancient books had their
fulfilment in him ; " His teaching is clear and his doctrines
are correct, and ultimately all the world will revert to this
one Faith." Asked why he did not himself follow this
Faith, Wumaier replied that he was waiting for fuller
verification and then he would follow ; as he spoke he showed
confusion of face.

This matter was reported to the Prophet who sent a
messenger to Wumaier to invite him to come, but he would
not; he composed, however, a panegyric of two thousand
words, praising in the highest degree the excellence of the
Prophet, and sent it to him. When the Prophet had finished
reading this, he remarked, " This man approves with his
mouth, but denies in his heart/' Wumaier died this month;
when the Prophet heard of it he sighed and said, " He
looked on the excellent fruit without venturing to eat it, until
it was too late."

CHAPTER ]X

A.H. 3-4
Abu Sufyan's attack and defeat— Murder of Ka'b— Hafsa
married to Mohammed — Battle of Ohod — Birth of
Hasan — Beni An-Nadir exiled — Sufyan again defeated
— Mohammed marries Um Salmah.

Abu Sufyan's defeat. — In the third month of the
third year of the Hegira, an attack against Medina was
made by Abu Sufyan. Sufyan was a chief of the Koreish,
a man of exceptional valour, and whose good qualities
attracted men ; he was a good merchant, so people entrusted
their goods and money to him and he would go and trade
in Syria and account satisfactorily for everything; he was
respected by all. He had advised against interference with
the Moslems, and had urged Abu Jahl riot to proceed with
the fight at Bedr; when he heard of the defeat he regretted
that he had not personally conducted the fight and defeated
the enemy, and he was much incensed against the Moslems
for their excesses ; and when on returning to Mecca, he saw
the distress of the wives and children of his own relatives
and friends who had been slain, and in many cases the ,
heads of the families with whom he wanted to settle for
goods, were missing, he was discontented at heart. The
Jews and Christians, knowing how he felt, called a meeting
of the Koreish and of all the mischief-lovers of the city, at
which they urged upon Sufyan that he was now the head
of the Koreish and the one to whom they all looked up,

164

DEFEAT OF ABU SUEYAN 165

and it rested with him to avenge the disgrace of Bedr.
Sufyan replied, "They trust to virtue, how can I go
against them trusting only in valour?" The others urged
that the Moslems conquered by their arms and not by their
virtue. Sufyan reminded them that tlie Moslems had sent
three letters to Abu Jahl which he would not listen to.
The others referred to the boast of Mohammed that he
could beat ten thousand of them with a club and they said
he evidently had his eye on Mecca. Sufyan at last yielded
to pressure and promised to lead an expedition against
Medina, at which all rejoiced; he selected two hundred
stalwarts and early in this month started out from Mecca
for Medina and encamped fifteen li distant from the city.
That night there was a fire in the camp which was regarded
as inauspicious, so the men wanted to return; but on
Sufyan asking if they were really going to retreat for such
a small cause, they returned to the camp. Next morning
the Prophet sent two messengers to ask them to submit,
but after three messages, they refused to submit, so the
Prophet ordered two hundred men to go against them and
Sufyan was badly defeated; the Prophet ordered a pursuit
and the Koreish cast away their heavy belongings to
expedite their flight. None of the two hundred Moslems
were injured.

Murdep of Ka'b ibn al-Ashraf. — Ka'b, named Ash-
raf, was a Jew of the Nadir tribe, who lived at Medina;
he was wealthy and daring, the foremost man of that
region. He went to Mecca to stir up the soldiers to punish
JMedina, and on his return this was known to the Prophet,
who said to his disciples, "Who can instruct him in the

i66 THE ARABIAN PROPHET

Way and cause him to submit?"^ The son^ of Selimeh
(Maslama) answered, "I am willing to go.''

"He is a man of exceptional talent," said the

Prophet, "whom scarcely anyone can stand against;.

can you undertake the task ? "

"I will skillfully lead him on and if that does not

answer then I seize him by a stratagem."

Selimeh went forth, and learning that Ka'b was at his.
home, he took with him two braves as assistants, and
communicated to them his plan. Arriving at the house of
Ka'b they asked to see him and Ka'b came out and said»
"I hear you have become a follower of Mohammed's
religion, is that so?"

"Yes," replied Selimeh.

"Why do you follow his religion, and not the old
religion ? ' '

Selimeh, hearing his words were not complaisant,, said :
"Let us say no more about it, but help me in a difficulty;,
my two friends, in a case of urgency have come to borrow
from me, and I have nothing to lend them, so we have
come to you ; if you are willing to lend, they will give their
armour in pledge." Ka'b was fond of the armour of the
Moslems, so he gladly agreed, and Selimeh pretended that
he would go back and get the armour, Ka'b accompanying
him to the outside of the house. Now Ka'b was accus-

1. This is a much milder expression than that given in Muir's
"Life" which sajs, "Who will ease me of the son of Al-Ashraf?
for he troubleth me." The sequel indicates which is more likely to-
be correct.

2. Having first said that it was the son of Selimeh who re-
sponded, the writer continues the story, giving the name of Selimeh
as that of the chief actor iM the tragedy. The son's name was Mo*
hammed. ■

MURDER OF KA'B 167

tomed to take pains about his personal appearance, and he
used to anoint his beard ; Selimeh made pretence of sniffing
and remarked about the excellent scent somewhere, such as
he had never smelled before ; Ka'b laughingly said that it
was the ointment on his beard. Selimeh came near to his
head to smell it and praised the perfume, and called his two
helpers to smell it, then suddenly they seized hold of Ka'b's
beard and slew him. The Prophet commanded that this
exploit be proclaimed in the markets, as a warning to all
adversaries.

Mohammed marries Hafsa.— Omar had a daughter
named Hafsa, an excellent woman whom many sought in
marriage, but Omar refused them^ as he wished her to be
married to Othman, who, however, declined to take her.
The instructions of the Prophet were sought and he said he
must wait until he received a command on the matter;
suddenly Gabriel appeared with the command, of God that
this woman must be married to one more honourable than
Othman, and Othman would have a wife who was more
honourable than Hafsa; the Prophet was the one more
honourable than Othman, and the daughter of the Prophet
was the woman more honourable than Hafsa. Having
received this command, the Prophet took Hafsa to wife,
and gave his daughter Um Kulthum to Othman, This was
the third wife which the Prophet nov/ had.

The Battle of Ohod.— The Koreish had suffered two

defeats and hate entered into the marrow of their bones; the

remnant of the two hundred led by Sufyan who had been

routed were ashamed to enter Mecca, so they camped

outside the city, and some of the wealthy headmen came

I. Hafsa was a widow, whose husband had died some months
previously, and not a virgin, as this sentence implies.;

l68 THE ARABIAN PROPHET

out to console them ; they said the force had been inade-
quate, but they would gather a greater supply of money
and goods and send Sufyan to Syria to trade, and then
with'the profits make bigger preparations and go to Medina
to seize Mohammed. Sufyan was pleased with this plan
and made a successful trip which was estimated to have
yielded profits of fifty thousand ounces of gold, and they
reckoned that if they attacked during the month of the fast
they would surely conquer them. So they got together over
one hundred officers and three thousand braves, besides two
thousand volunteer troops; the Jews and Christians con-
tributed seven hundred suits of mail, five hundred horses,
and three thousand camels. They started out in the early
days of the ninth month, and were admonished to remember
the defeat at Bedr and to determine this time to avenge that
calamity.

A letter had been sent secretly to Medina to warn the
Moslems, and when the Prophet read the letter he sighed
because hostilities were afoot again; he then gave instruc-
tion that the gates were to be guarded strictly. That night
the Prophet dreamed that he was clad in armour and grasp-
ing his sword and killing an ox when his sword broke ; this
was interpreted that the armour represented the city of
Medina, the slaying of the ox meant the killing of some of
the disciples and the wounding of the generals of the enemy;
the breaking of the sword meant that some members of the
Prophet's own family would be wounded. " It is the will
of God," said the Prophet. That day was worship-day
(Friday) and after worship there came urgent letters from
the enemy saying that if the Moslems did not come out and
fight, then the enemy would come to the city; the Moslem
warriors were then stirred up and went outside the city to
make a stockade. On account of the danger they desired

THE BATTLE OF OHOD 169

the Prophet to watch them go forth, but not go himself to
the fight. A message came from the enemy fixing to-morrow
for the battle, at which the hearts of all- rejoiced and they
urged the Prophet to accept the challenge, and he sorrowfully
said, "It is the will of God, how dare we disobey ? " He then
exhorted and encouraged his men, and they replied loyally;
one thousand men were mustered, and after consideration,
the Prophet appointed three hundred to keep the city, one
hundred to be his bodyguard, and six hundred to be divided
into three companies for the fight; that night they encamped
near the Erlao stream, and the following morning moved to
the foot of Mount Ohod and set themselves in array opposing
the enemy; Zubeir was sent with fifty archers to an ambush
to wait until the defeated enemy came that way, when they
were to shoot at them.

Sufyan divided his troops into three companies, and,
himself at the head of one hundred archers, he stood on a
hill to direct operations. At the first onslaught there fell
several tens of the leaders, the troops of Sufyan being badly
defeated and fleeing towards the ambuscade of the archers
who shot at them and. killed two of the standard-bearers,
the third escaping. When Sufyan saw the Moslems were
winning, he raised the cry that Mohammed was killed and
there was no need to fight further; on hearing this the
Koreish were elated, while the Moslems lost courage and
g^ive way a little. The forty Helpers led by the Prophet
had not moved, when suddenly missiles began to fly and one
hit the Prophet and damaged his teeth ; Abdu Ghana (Talha)
quickly protected the Prophet and led him to the top of the
hill, from which he saw the disorder which was taking place,
so he straightened himself up and called out to his troops
that he was still there, and there need be no disorder; upon

I70 THE ARABIAN PROPHET

seeing the Prophet, the Moslem troops became the more
valiant and returned to the fight, and when Sufyan saw that
he could not stand against them but was defeated, he called
out to his men that they had come that day to avenge the
two previous defeats, to which the Moslems answered that
this day made a third defeat. Sufyan was very angry and
vowed that he would come next year to renew the attack ;
the Moslems wished to pufsue and kill him, but the Prophet
forbade pursuit, saying that he had hopes of this man after
all, so he commanded Ali to call out that in future it would
be better to bring some scholars to discuss principles, which
was a superior method to the use of troops. Sufyan returned
defeated, having lost in slain over seventy of his officers
and more than three thousand of his troops, while the
Moslems captured seven thousand camels, more than two
thousand horses, over one thousand mules and asses, and
more than eight thousand oxen and sheep (or goats) and
impedimenta beyond count. Of the Moslems there were
injured seven of the leaders and sixty-three of the troops.^

The death of Hamza. — Plamza was very brave, and
when he heard the report of the death of the Prophet he
cast all discretion aside and pressed into the fight, killing
several of the leaders and aiming to capture Sufyan ; but he
was seized from behind by Wahshi and slain by the many
around; his corpse was given to Hind who had long cherished
hatred of him, and she tore open the body and took out the
liver and swallowed it. When Sufyan had retreated, the
Prophet gave orders to seek out Hamza's body, and it was

I. History records this-battle as a defeat of the Moslems, as the
enemy lost only twenty. The figures given by Liu Chih are greatly
exaggerated either in error, or to add to the Moslem prestige in the
eyes of Chinese readers.

2

p

Z

0

>

<

o

EXCESSIVE GRIEF PROHIBITED 171

buried along with that of his nephew ; the Prophet mourned
for him several days and there was grief among all the
troops ; it was vowed that if they caught any of the enemy
they would mutilate thirty of them like this to make amends
for Hamza. On this account the heavenly injunction was
given, saying that there is no injustice in repaying a crime
with the same kind of action. The Moslem slain were
buried on the field ; it is permissible to remove the dead and
re-inter, and some tens of years later when a waterway was
being cut, it was found that this burial ground was in the
way, so the command was given to re-inter the bodies, which
were found to be in appearance as if still living, not a hair
being injured.

Excessive grief prohibited. — When the Prophet
and his men returned to the city, there was much weeping
in the families which had lost some of their number, but the
house of Hamza bore their grief in silence without sound,
at which the Prophet wondered and enquired the cause.
Hamza had one son, named Zubair, who was very filial ; he
realized that the-re was great merit in dying nobly on the
field, and his father having obtained this, the son was con-
tent to control his grief. Hamza's sister Safiya, had gone
out to the camp and had seen her brother's body and had
nursed her grief a long time; afterwards she said that her
brother had gone early to Paradise, why should she be
distressed; therefore on her return she controlled her grief.
Hamza was an uncle of the Prophet who felt very sorry for
his death, and the others out of sympathy with him and the
family of Hamza, proceeded to his house to bewail, the noise
being so great that the Prophet gave orders to stop the
loud demonstrations of grief ; some of the women asked if
it was not permissible to weep over their dead sons, to which

172 THE ARABIAN PROPHET -

the Prophet replied that to weep was only natural and could"
not be avoided, but they should not beat their heads and
scratch their faces and pull out their hair and tear their
clothes, while recounting the actions of the dead with a loud
voice for people to hear.

The Blpth of Hasan.— Ali and Fatima had now been
married nineteen months, and their son Hasan was born in
this ninth month.

Abu Azzap put to death.— At a place about fifty li
from Medina, there was a man named Abu Azzar who had
formerly followed the Meccans under Abu Jahl and had
been taken captive at Bedr, but he pleaded to the Prophet
that he had several daughters dependent on him and begged
to be released; the Prophet pitied him and let him return,
on his promising that he would no more take up arms
against the Moslems. When Sufyan led his expedition,
this man yielded to pressure and joined the troops; the
Prophet seeing him reminded him that he had broken his
covenant, and Azzar was ashamed and fled to Hamra,
the people of which place appointed him to be their head in
a planned attack against Medina. When they were about to
proceed, the Prophet gathered his men and told them that
on the morrow they would go forth ready to fight ; he first
sent two Helpers to go and seek conditions of peace, but
these were put to death, so in anger the Prophet commanded
Ali to besiege the city ; after three days the people were
afraid, so they bound Azzar and brought him forth; he
pleaded to be forgiven, but the Prophet said this was the
third time he had transgressed, and had him killed. Peace
was then made with the people of Hamra, those who sub-
mitted to the Faith being let alone, and those who did not

TAXATION OF UNBELIEVERS 173

submit but no longer opposed, were subjected to taxation,
and an officer having been appointed over them, the Moslem
troops returned.

In the second month of the fourth year of the Hegira,
Omar made an attempt to convert some people whom he
considered were under his jurisdiction; he sent messengers
who were put to death by the chief of the said people,
whereupon Omar at the head of ninety men went and routed
two thousand of the enemy and occupied their city, taking
therefrom much booty which was given to the poor of Medina,
and also many weapons were captured and taken for use by
the Moslems. The syscem of taxation of non-Moslems was
introduced about this time, the amounts being graded for
rich, middle-class, and poor men ; women were assessed at
half the amount of men, while the aged and children, and
the sick, were exempted. The land and its produce were
also taxed.

Tpeachery at Raji. — Rajl was a great mart belonging
to Mecca, the people of which followed the customs of the
Jews and Christians, being of crafty disposition; they had
at times discussed religion with Moslems, and being beaten
in argument they were much annoyed and wished to secure
a great scholar from Rome to wipe out their defeat, but the
distance being so great, they could not get such a man to
come. When these people saw that the Moslems were
conquering all around, they felt that some plan must be
adopted to stop them, so they sent representatives to Medina
to see the Prophet to say that they had long looked towards
the Moslem Faith but they had not shared in the benefits
of the Prophet's instruction and transforming influence, and
they had now come purposely to beg that teachers be sent
to their town to dispel their ignorance and shed abroad the

174 THE ARABIAN PROPHET

sacred light of the Apostle of God. The Prophet was
pleased, and selected ten men to go with them, Abu Bekr
cautioned against the craftiness of these people, but the
Prophet had confidence in the will of God. Omar advised
Sending soldiers with them, but the Prophet said the ten
men. were sufficient.

When the ten arrived at Raji they were sitting at a
meal, when, at a given sign of spitting out date-stones, the
ten were suddenly seized and bound. Futsai said to them
that he did not intend to kill them but to take them all to
Mecca, to which the Moslems replied that they would rather
be killed than taken there, and five of them, including
Asan, struggled and brake their bonds and were killed ; the
other five were taken towards Mecca, three being killed on
the way and the other two were killed on arrival, their
heads being exposed on spears to put to shame the Moslems.
When the news of this reached the Prophet he commanded
Zubair to take troops and go to punish Raji, and he exter-
minated the adversaries and made slaves of the headmen of
the Jews and Christians; of the soldiers and people of the
town, about half became Moslems and the rest sought peace
and submitted to the taxation. Zubeir sent some valiant
soldiers to Mecca to steal away the corpses of the slain and
as they were carrying the bodies, away they were pursued
so hotly that the soldiers dropped the bodies and the earth
opened to receive them. The place where this occurred is
still to be seen ; the people of that time made a song about
this tragedy which said that the ten Moslems went to heaven
while the whole city of Jews and Christians went to hell,
having first suffered in body and in property, and m oreover
becoming slaves.

MOHAMMED CONFOUNDS OPPONENTS 175

The Beni Nadhip exiled.— The Beni an-Nadhir lived
not far from Medina, and when first the Prophet moved
to that city they desired conditions of peace, to which
the Prophet agreed. When the Koreish were planning
their attack on Medina, the Nadhir sent K'ab to join in
the plotting, who, on his return was killed by Selimeh at
the instance of the Prophet. The adversaries were very
angry at this, but in view of the several- defeats of the
Koreish, they did not know what to do; then some of the
schoolmen of the Jews and Christians said that the Moslems
could conquer by arms, but not by reason, and a trial of
skill in argument was proposed, to which the Prophet agreed
and he sent AH to discuss, which was not satisfactory to
the Nadhir who insisted that the Prophet should go himself,
as they had a plot to kill him; the Prophet went and
confounded the whole thirty of his opponents in argument.
The Nadhir had secretly prepared soldiers to kill the
Prophet, but he discovered their purpose and quietly slipped
away, Ali and the others who had gone, following later.
The Prophet then told Ali to take troops and inform
the Nadhir that they must return to their native country,
and ten days' limit was fixed for them to clear out or be
killed. In alarm and dismay the Nadhir sent all around to
engage camels to i-emove their goods, but the Jews and
Christians amongst them stopped them from moving while
they hastily sent messages all around to get others to come
to their rescue ; the Meccans promised to come and help with
three thousand soldiers and two other states each promised
two thousand troops, and a day was fixed for the attack on
Medina, at which the Nadhir rejoiced and sent a message to
the Prophet that they would not move but would rather suffer
the penalty. The Prophet commanded Ali to invest their

176 THE ARABIAN PROPHET

cily and cut off their water and supplies ; after twenty-one
days, as the expected help had not arrived, the citizens were
in favour of capitulating, but the Jews and Christians were
unwilling; the elders of the city expostulated with them
saying they couldn't overcome in argument and they knew
nothing about fighting, and all they could do was to oppose
while others were made to suffer. The Moslems, knowing
that the people were dependent upon dates for food, began
to talk loudly about cutting down the <late trees, whereupon
the people of the city were so afraid that they bound the
headmen of the Jews and Christians and gave orders to
open the city gates and surrender.^ The Prophet gave
instructions to Selimeh to evacuate the Nadhir, who were
allowed to use the six hundred camels they had engaged to
remove their women and children and utensils and such
other goods as they could, while the headmen of the Jews
and Christians, as well as the thirty unsuccessful debaters,
were all taken as slaves. The goods which were not taken
away by the Nadhir were given to the poor remaining in
the city, who became Moslems; the booty taken to Medina
consisted of fifty suits of golden mail, five hundred suits
of silver mail, three hundred and fifty-four swords, and bows
and arrows and lances and other things without count.
Selimeh was put in charge of the city.

The Birth of Hosein. — The eldest son of Ali was
named Hasan, and his second son was named Hosein; they
were both born in the same year, one towards the beginning,
the other towards the end.

I. Muir says that the trees were actually cut down, an act which
was remonstrated against as being barbarous and unwarranted.
Our author tells only of the talk about doing it, and so escapes
awkward questions which might be asked by Chinese readers.

A PLAN OF THE KOREISH FAILS 177

Sufyan's third attempt ag-ainst Medina.— From
the time when Sufyan had retreated in defeat at Ohod,
vowing to come again and fight, the Koreish had been busy
preparing weapons, including some cleverly made cannon
and fire (gunpowder),^ determined to win next time; but
when the year was up, Sufyan had misgivings, so he sent
messengers to Medina to try to frighten the Prophet with
boastful talk about the preparations being made ; the Prophet
was not much impressed, and next day he invited his
followers who had goods to go with him to a mart to do
business ; fifteen hundred went with him, as far as Bedr,
where they opened out their goods for barter. When
Sufyan heard that the Prophet had really gone forth, he
was doubtful about proceeding further with his plan, but
one of his leaders asked him why he hesitated, as now that
the Moslems were at Bedr busy buying and selling, it was
an excellent opportunity to swoop down on them and.
capture their belongings. Sufyan then decided to proceed,
but the troops demurred saying that to go into a fight
hungry was like throwing meat to the lions and tigers;
moreover they could not move about the cannon. Sufyan
then thought that he had best return, and in giving the order
he made pretence that as the Moslems had come only to
trade and not to fight, there was no reason why they should
not return ; they slipped off in the night. The -Moslem
soldiers heard of their movements from spies, and laughed
at their feebleness ; they then traded at Bedr for eight days

r. Jifi 'Hi P'^o tuo, must mean firearms, and being " cleverly
contrived " 39 ^, and diflScult to move, the conclusion is that they
were cannon. But the period referred to is long before such weap-
ons using gunpowder are known to have been used, so we have
here probably an anachronism.

178 THE ARABIAN PROPHET

until the mart closed, after which they returned, rejoicing
and saying that without any expenditure of money or food
they had gained very much, arid all praised the foresight of
the Prophet and his command to go to the mart.

Zeid commanded to fix the style of the Book.—
Up to this time the Prophet had taught his principles by
word of mouth, and there were some things which the
hearers found difficulty about, as they came from the books
and canons of antiquity ; but now the Prophet commanded
Zeid to gather the books together and prove the recent by
examining the old, and also to remove unusual language
and strange characters, and reduce all to an ordinary and
correct style. Zeid was a very intelligent man and he
completed the work in about half a month, the style being
fixed so as to never again be altered,

Zeinab and Um Salmah. — The Prophet had taken to
wife Zeinab,* no particulars of her being given; brief
mention is here made of her death. Another wife taken
was Um Salmah, a woman of virtue and learning who had
determined not to marry,^ except that she was willing to
marry the Prophet. For some years the Prophet received
ho command to this eflfect, but during this year the command
came, so he look Um Salmah to wife.

1. Zeinab was the widow of Mohammed's cousin 'Obeida who
was killed at Bedr.

2. Muir states that Um Salmah was the widow of Abu Salma, to
whom she had borne several children. I<iu Chih, as usual, makes a
special point of the lady's refusing to marry anyone except the
Prophet.

CHAPTER X

A.H. 5-6

The Mustalik tribe conquered — Marriages of Mohammed —
Ayesha suspected — The Fight of the Ditch — Koreish
captains slain — Massacre of the Beni Koreiza — The
Koreish seek peace — Moslem embassies sent to other
countries — The Roman emperor commends Islam —
Submission of various countries.

Defeat of the Mustalik at Moraisi. — Moraisi is the
name of a well some distance from Medina, near which
dwelt the Mustalik. The guardian of their city, Halis, re-
ceived instructions from the Koreish as to an intended
attack on Medina and prepared troops to assist; the
Prophet hearing beforehand of this, led forth three hundred
■cavalry and three hundred footmen and encamped five li
distant from the Moraisi well. The next day a fight took
place in which ten of the chief men of the enemy were
killed and all the other fighters were taken as prisoners,
the price of ransom being fixed according to position and
wealth; those who were unable to ransom themselves sent to
Mecca to borrow from the Koreish the means of ransom.
The ransom money was given to the captors, and the
weapons and booty were taken back to Medina; the weapons
teing taken into the treasury while the booty was divided,
the cavalry receiving double the portions received by the
iootmen.

Juweiriya maFPied to Mohammed.— Halis had a
■daughter named Beliyeh (Juweiriya) who was chaste and
^ood and accomplished, and who had some acquaintance

179

i8o THE ARABIAN PROPHET

with- the learning of the ancients ; she had for some time been
thinking over the Moslem Faith, and being now taken
captive by Jiubiti, she declined ransom, being minded to
enter the Faith and wait upon the Prophet, who paid the
ransom to Jiubiti and took Juweiriya to wife.

The Aus tribe submit. — The Aus and Khazraj were
as brother states, but from the time that the Khazraj
entered the Faith, the Aus despised them and would have
nothing to do with them, though the Aus themselves knew
that the Faith was true, but they would not enter it. This
year the Aus began hostilities which led to fratricidal war,
so the Prophet himself went forth and got the two states to
stop fighting and make a covenant that in future whichever
state stirred up trouble and killed others, should be pro-
ceeded against and punished by having its people destroyed ;
while on the other hand, those who could yield would be
acceptable to the Prophet and receive his protection and
would also be protected by God. The Aus were so impressed
by him that they submitted to the Faith and the two tribes
were united in heart and strength.

Ayesha's misadventure. — When the Prophet was
returning from Moraisi and approaching Medina, as the
camp was breaking up while it was yet dark, Ayesha had
occasion to get out of her litter and the caravan moved on,
not being aware that Ayesha had left her litter. Ayesha
sat on the ground until it was light when one of the Refu-
gees, Safwan, bringing up the rear, escorted her back,
catching up with the others about noon; gossip was soon
passing among the multitude and by the time the city was
reached, Ayesha was ill, and hearing of the slanders she was
distressed night and day, and neither the Prophet nor any-
one else could comfort her : she requested to be permitted

SIEGE OF MEDINA i8i

to return to Tier mother and said that she had no desire to
live any longer, and that God alone could make clear the
truth about her. The Prophet caused investigation to be
made and arrested the four leaders of those who spread the
scandal, and receiving the command of Heaven, he had them
each beaten eighty strokes. .

Mohammed marries Zeinab. — Zeinab, the daughter
of Jahsh, had been promised in marriage to Zeid, but the
damsel' would not consent as she wished to be married to
the Prophet. Zeid was wealthy, and many exhorted her,
but the damsel took a vow against it saying the riches of
wealth were not to be compared with the riches of virtue
and she was going to be married to where the virtue was;
the others could say nothing further, so made request to the
Prophet, who, having received a command, married her.^

Siege of Medina.— The Nadhir, after their defeat,
were so mortified that they did their best to stir up others
to combine in an attack against Medina; the Koreish joined
in and asked Sufyan to lead the attack, but he declined on
the ground of his previous defeats ; the Jews and Christians
urged him, saying they would get many other countries to
join. By personal visits or by letters they succeeded in getting
seven countries to unite with a total force of one hundred
thousand men, of which army Sufyan was appointed the
Generalissimo; the force proceeded by seven roads to attack
Medina.

I. This is entirely different from other records of this incident,
where it is stated that Zeinab was the proper wife of Zeid, the
adopted son of Mohammed. The Prophet led Zeinab to believe that
he wished to have her for his wife, upon which Zeid divorced her,
and Mohammed married her, causing great scandal among his own
followers. Liu Chih has given quite another version above, and
thus avoids a difficult and unpleasant subject.

i82 THE ARABIAN PROPHET

When the news of the intended attack reached Medina
the Prophet called a council, at which a Persian who was
present advised that a ditch be made around the city, and
that the people in the outskirts should be brought to the city
so that they would not be taken captive, and also to make it
more difficult for the enemy to approach the city. The
Prophet approved this advice and gave command to make a
ditch at a distance of two li from the city, with a circuit of
twenty li; it was to be ten feet deep and forty feet wide, and
the water of a stream was to be led to the ditch ; the work
was to be completed in six days, and it was acccomplished in
that time, as a supernatural piece of work. Difficulty was
found with one great rock which the picks of the workmen
could not remove, so the Prophet himself went and at his
first stroke with the pick the rock was loosened and in four-
strokes it had disappeared. At each stroke there came
forth a light which lightened up the four quarters, and
which was seen in the palaces of the kings and emperors
of all the countries to the north, south, east and west re-
spectively, and when those around saw this wonder and asked
in alarm what was the meaning of it, the Prophet said that
as the ditch was opened from that day, so the Faith from
that day became universal, and that Moslem people would
ultimately be found in all the countries where the light had
been seen.

Although Sufyan was at the head of such a large force,
yet at heart he was afraid, as he remembered his previous
defeats; so he proposed to the leaders of the Jews and
Christians that there should first be a trial of skill in debate
as to the value of the respective religions. This was agreed
to, the debate being given in much detail, but omitted here
for economy of space, and because it is not strictly within
the compass of this Life of the Prophet.

DISAFFECTION AT MEDINA 183

Treacherous people rebel. — There were some who;
when the Prophet first came to Medina, found it best to
outwardly submit though in their hearts they did not submit ;
and these, seeing that according to the present outlook, the
enemy were strong while the Moslems were weak, and
fearing that they might be involved in disaster and find it
difScult to protect themselves and their families, began con-
sulting together, saying : " The Prophet said that God would
protect, but it does not look like it at present as calamities
are gathering and everybody is afraid, and instead of being
helped we are likely to be punished ; this religion is evidently
not to be depended upon so we had every one better look
after himself and lie low until we see who is going to win
in this fight and then we can side with the winners."
Therefore some of the disaffected asked to go out as
soldiers and took the opportunity to flee, while others
pleaded sickness in their families requiring them to retire
to the country ; others fled secretly or pleaded personal
sickness preventing them going forth ; all these subterfuges
were known to the Prophet who did not mind their going
but said that his troops would be all the happier and more
fortunate.

The coufliet at the Diteh.— With the loss of the
disaffected, the Moslems were weakened, and after the two
sides had opposed each other for twenty-four days without
any decisive result, the Prophet tried the artifice of sending
a certain individual to sow dissension among the confederate
army, and he succeeded in causing mutual distrust to the
point that the soldiers of the seven states were ready to
give up the attack and return to where they came from,
especially as they were hampered by shortness of supplies
for men and beasts. But some of the Koreish determined

i84 THE ARABIAN PROPHET

to make an assault, and seven captains, including 'Amr,
having received the command of Sufyan, led five hundred
men up to the ditch to see how things really were and some
of them crossed the ditch and pressed on to the Moslem
camp, when Ali came forth and the seven captains were all
slain ; the five hundred soldiers surrendered and wished to
join the ranks of the Moslems, but the Prophet said he was
not short of men so he released them all, and when they
begged for the bodies of the slain chiefs, the Prophet
permitted them to carry them away.

The Moslems had been looking for aid from the
celestial troops which had not thus far arrived, while the
messages from the enemy were, very urgent, and .famine
also was threatening, so they appealed to the Prophet, who
entered the mosque and prostrated himself before God in
prayer that He would quickly send help from heaven to
comfort the hearts of all. Three days later the news came
that the enemy were moving, the artifice of sowing dissen-
sion among them having succeeded in making them anxious
to withdraw. When the allies of the Koreish began to
disappear, leaving Sufyan and his party without support,
they also retreated in the night-time ; the Prophet sent Ali
with troops after them to capture the leaders of the Jews .
and Christians who were considered to be responsible for this
attack; of these four hundred and thirty-nine were captured
and reprimanded by the Prophet; over sixty of them refused
to follow the Faith, so were given as slaves ; more than two
himdred who submitted were regarded as captives and told
to pay ransom, while the remaining one hundred and sixty
were allowed to cultivate the land and pay taxes.

Massacre of the Koreiza. — After their return from
the affair at the ditch, the Koreiza were sorry that they had

THE KOREIZA ATTACKED 185

taken part in the attack on Medina, and knowing that their
chief K'ab was inclined to the Moslems, the troops were on
their guard against him. The Prophet had entered the city
with his troops, but before they had completed their ablutions
Gabriel descended and told the Prophet to go quickly and
punish the Koreiza, adding that the celestial troops would
assist, as they had been already forty days without taking
off their armour; the Prophet was to go first and the
celestial troops would assist by means of an earthquake, at
which the Prophet was not to be afraid. The Prophet
forthwith passed on this command to his men, saying they
could omit the noon worship and press on at once to the
city of the Koreiza. Ali was the standard-bearer and arrived
first; the Koreiza closed their city gates and mounted the
walls from which they poured forth vile abuse, of which
Ali took no notice but waited until the Prophet arrived.
On his arrival the Prophet told his men to shout out that
they had come to teach important ceremonies of religion,
not to covet territory, but with a genuine desire to propagate
the Faith, and men of sincerity would not be interfered
with. It was towards evening by the time all the Moslem
troops had arrived and they then performed the evening
worship, and also made up for the omitted noon worship ;
when suddenly there was an earthquake at which the people
of the city were greatly afraid and wished to capitulate, but
the Koreiza would not agree. The Prophet forbade fighting
lest soldiers and people should be wounded; so the city was
invested twenty-five days, after which the people were in
extremities and asked of K'ab what was to be done. K'ab
said there were three possible plans, firstly, pay money and
then follow the Faith of Mohammed, who was a genuine
prophet, and in doing this the happiness of both worlds

i86 THE ARABIAN PROPHET

would be secured ; secondly, " let the whole city go forth to
fight, and if this does not result in victory, then everyone
first kill his wife and children and the weak, to avoid their
suffering indignity at the hands of the Moslems; thirdly, as
this is our Sabbath and the Moslems suppose we will not go
out to fight to-day, we could fall upon them unawares and
have a great victory."

The others said that not one of the three plans was
wholly good; to yield up the city might be done, but religion
must not be yielded ; and why should the unoffending women
and children be killed? as for going out to fight on the
Sabbath, that would bring the punishment of Heaven. So
they urged K'ab to send a letter to the Prophet saying they
were willing to pay tribute ; the Prophet then sent L,ubaba
to pacify them but not to punish. When Lubaba came into
the city the people welcomed him and , with tears begged
him to deal leniently with them as they were willing to
submit to avoid punishment; but Lubaba had them all
seized and bound, leaders and followers, adversaries and
those who submitted, and intended to take them all to
Medina; but on the way he remembered that he had
transgressed the command of the Prophet, so he bound
himself in confession of his error and went to see the
Prophet who said that he must wait the outcome of
investigation; if the people ought to be forgiven, then
Lubaba must die; if the people deserved death, then he
would be forgiven.

The Aus who had ordinarily been on good terms with
the Koreiza, begged the Prophet to be lenient with them;
the Prophet replied that he would appoint Sa'd, of the
Koreiza's own clan, to decide their fate ; the Aus were
asked to summon Sa'd, and on the way they tried to persuade

MASSACRE OF THE KOREIZA 187

him to mercy; Sa'd replied that he was a man of impar-
tiality. The Prophet asked him if he would undertake this
judgement and he expressed his willingness. As K'ab had
long been disposed to submit to the Faith he was counted
out, but for the rest of the adversaries, Sa'd gave his
judgement that they should all be slain, their possessions
confiscated, their wives and children taken into captivity.
The Prophet asked if this decision was given according to
the command of God, to which the judge replied that it was.
The prisoners were then taken, bound, to the market-place
where over nine hundred of them were slain. L,ubaba was
forgiven, and he and K'ab were commissioned to examine
as to the possessions of the nine hundred slain, which were
all confiscated and divided among the troops. The people
of the city, apart from the Koreiza adversaries, were
judged to be without blame, so were released to return,
those who did not submit to the Faith being subjected to
taxation.

Sa'd, who gave the judgement for the slaying of the
Koreiza, died shortly afterward; he had been wounded
with a poisoned arrow at the fight at the ditch and took
to his bed after returning from settling the Koreiza affair.
While in pain and unable to rise he called upon God
to spare him to fight still for Islam if there was still
going to be unrest around. The Prophet went, with his
followers to condole and wait for the end, and all wept
bitterly.

The waiting-maid Reihana embraces Islam. —
The Jewish maiden Reihana was refined and well-trained ;
she desired to be selected by the Prophet, but as she would
not conform to the Faith, he released her. One day, when
sitting with his followers, the Prophet suddenly heard the

188 THE ARABIAN PROPHET

sound of slippers and he said, " Reihana has entered the
Faith." This was presently confirmed by a messenger.'

The command of Pilgrimage. — Previous to this time
the pilgrimage to the Kaaba had been a matter of individual
merit, but in the twelfth month of this year it became obli-
gatory as a command from God; but as it could not be
carried out that year, it was permitted to wait until
the following year — the seventh of the Hegira — when the
Prophet led his followers to observe the ceremony at the
Kaaba, and they then made up for previous omissions.

Minor expeditions.— Ghaba was the name of a city
forty H from Medina, the people of which had not submitted
to the transforming influences of the Faith, so the Prophet
sent troops to punish them;^ the people, out of fear, submit-
ted. On the way back the troops were grazing their camels
when suddenly some of the Ghatafan tribe swooped down
and stole them; Sailimeh (Maslama) pursued them and
caught them up as they were watering the camels by the
side of a stream ; he shot arrows at them, whereupon the

1. Reihana was a beautiful Jewess whose husband and male
relatives were slain in the Koreiza massacre; she declined marriage,
with Mohammed as she refused to abandon the faith of her fathers.
The Prophet took her as his concubine, his action being all the
more repellent because it followed so soon after the murder of
Reihana's husband, not allowing the usual period for natural grief.
I/iu Chih's account is totally different from that of others, but would
be more acceptable to Chinese readers.

2. We see here the beginning of religious intolerance. In the
accounts of other attacks and punishings there has generally been
given some excuse, such as persecution, enmity or treachery; here
the cause of offence is stated simply to be non-conformity with Islam.
The policy thus begun continued long, and led to the founding of
the Moslem empire. It is such episodes as this which have given
ground for the charge that Mohammed was intolerant and oppressive
in his later years.

SUNDRY BARBARITIES 189

marauders fled; leaving the camels and some booty, includ-
ing thirty pieces Jof figured satin. Sailimeh returned with
the camels arid booty and the Prophet kept the camels,
giving the satin to Sailimeh as a reward.

Libyan was a small city some distance from Medina,
the people of which had not yielded to the transforming
influences of the Prophet, and were daily making military
demonstrations ; the Prophet sent troops to subjugate them,
upon which the leaders fled.

Abu Rafi having shown himself rebellious at Kheibar,
the Prophet sent Abdu with some soldiers to kill him; they
succeeded in stealing into his house and assassinating him,
and the following day all the people of the city submitted
to the Faith. On their return the soldiers appeared before
the Prophet to report what they had done, and he said : " It
is fate, or God's command; but you have not done well, as
you ought to have instructed him ; why must you kill him ? "

A party of eight men from a neighbouring place came
to see the Prophet and pretended to enter the Faith, their
intention being to kill the Prophet, who, however, knew of
their design, so he gave them in charge of the overseer of
the camels. The eight riien slew the man in charge of the
camels, cutting off his hands and feet and piercing his eyes;
the assassins then made off with all the caaiels. The
news reached the Prophet as he was at Ghaba and he sent
twenty mounted men in pursuit ; they captured the men and
brought back the camels. The Prophet commanded that
these men should be punished in the same way as they had
served the camel-keeper, so their hands and feet were cut
off and their eyes pierced, their bodies being exposed outside
the city as a warning to all. The camels were killed to
feast the soldiers.

190 THE ARABIAN PROPHET

Mohammed at his mother's grave.— The grave was
situated on the road they traversed as they returned from
Lihyan;the Prophet first purified himself and then made
two obeisances ; he then remained in grief for some time,
after which he made two more obeisances, and wept.
Behhde, who was in attendance upon him, wept because he
■saw the Prophet weep, though he did not fully understand
the cause until the Prophet expla'ined to him that his mother
had lived in the time of ignorance, and as he feared she
plight not receive the protection of God, the Prophet had
performed two obeisances and prayed for forgiveness for
her, which had not been granted; he then again made two
■obeisances and prayed for forgiveness, but word came from
the Lord that there was a prohibition and there could not
be forgiveness, therefore the Prophet wept. He added:
" You know, Behlide, that my ancestor Abraham could not
obtain forgiveness for his father, and I cannot obtain for-
giveness for my mother, Amina."

Prayer for rain. — That summer was very dry so the
people asked that prayer for rain might be made; the
following morning the Prophet led his followers outside
the city and made two obeisances, loudly repeating the
heavenly commands ; after which he faced the people and
■turned his clothes the back to the front as a sign of the
-change which was going to be brought about; he then knelt
for some time and spread both his hands in supplication,
and before the prayer was finished the wind and rain came
from all sides, and for seven days and nights the gracious
rains descended copiously without stopping, until the people
asked for fair weather; upon which the Prophet again
-spread forth his hands in supplication, and before his prayer
was ended the rain stopped and the clouds scattered. Some

ANOTHER ATTACK BY THE KOREISH 191

people from the country came to say that although the city
had more rain than it required, yet the country had not
enough, so the Prophet prayed again and it rained outside
the city while it was fair within ; this delighted everybody
and they sang songs in praise of it.

Treaty with the Koreish at Hodeibiya.— The
Koreish, after their defeat of last year, fearing that they
would be made to suffer, held a great consultation as to
their future action. Some were for raising troops and
again attacking; others were in favor of again trying
debate, while yet others wished to wait, and if the Moslems
came, then capitulate to them. The leaders said that none
of these plans were really good, as, if troops were raised
they could not conquer in fight, while in debate they could
not overcome the Moslems; to await their coming would
be like waiting for fire to catch hold of fuel, when control
would be lost. " There is nothing better," said the leaders,
"than to discuss peace, to save trouble on both sides; let us
all come and go, and have trade and intercourse without
hindrance,"' Khalid angrily said that with, one thousand
men he could kill Mohammed and level the city of Medina
within a month ; all those who desired to fight applauded this
outburst, and troops were raised for another attack.

When the news reached Medina, the Prophet took troops
to meet them, as far as Hodeibiya ; Khalid's men came by
the east road while the Moslems went by the west road to
get to their rear and cut off water and supplies. When
Khalid saw the dust arising in his rear he was greatly alarmed
and gave the matter up, fleeing with his men in disorder ;
they were met by Kaierbu who had come to their support
.with one thousand men of the Koreish. The two leaders
consulted together and saw that the Moslem troops were

192 THE ARABIAN PROPHET

powerful and if their advance was permitted, Mecca would
be in danger; so they decided to fill up the wells and springs
on the way to Mecca' so that the Moslems would have no
option but to return. The two leaders then led the fleeing
troops back to Mecca, filling up the springs after they had
used them themselves. The Moslems excitedly told of this
action, at which the Prophet smiled and said the Koreish
were very foolish; and did not know the commands of
Heaven. He then drew an arrow out of his quiver and told
them to stick it in the middle of the well, and the water
came, sufficient for all. When the Koreish heard of this
remarkable action they were alarmed and said this was not
the power of man, and it could not be opposed. They held
a general consultation and appointed Budeil to go and talk
terms of peace and cessation of hostilities. Budeil was a
relative of the Prophet, who received him with due cere-
mony. Budeil set forth his ideas as to peace, to which the
Prophet replied: " Peace is a good thing; but I want to go
to Mecca to worship at the Kaaba ; if you do not oppose,
then there will be no trouble." Budeil said that the soldiers
and people of Mecca were all uneasy on account of
Mohammed, lest there should be a great clash and much
damage. The Prophet said that his going to worship at the
Kaaba was at the command of Heaven and he' did not see
how that should cause them uneasiness. Budeil asked the
Prophet to remain there with his troops until he returned
to report.

On receiving the report the Koreish wondered what
they should do, when Orwa arose and said that though he
was old and decrepit, yet he could do something if they
would use him, and he was ready either to go out and fight,
or to go and talk things over, and he believed there would

GREAT RESPECT FOR MOHAMMED 193

be good results in either case. The Koreish said it was no
use trying to fight as that would result in disaster; but if
he would go and persuade the Moslems not to enter the
city, the whole country would be grateful. Orvya went to
interview the Prophet and suggested that if he was really a
prophet he should know the commands of Heaven, and not
attempt to force things; the Prophet replied that he was
acting according to what had been committed to him by
Heaven. Orwa said that men should be instructed in
principles ; why should soldiers and weapons be used ? the
Prophet replied that these were to kill those who would not
submit, and also those who were violent and overbearing.
Orwa said that he had seen many of the Moslems escaping,
and he implied that it would appear that compulsion was
used in the case of those now following him. On hearing
this Abu Bekr was incensed and said that if it were not for
old times' sake he would slay the speaker ; Orwa smiled and
put out his hand to touch the Prophet's beard, but Moghira
put a sword to his hand; Orwa started back and on seeing
that his hand was bleeding, he asked, " Who is this ? " to
which the other replied, " Moghira." Orwa said he had
come to talk peace and did not expect weapons to be used,
but Bekr blajned him for his misbehaviour. Orwa now
observed how respectfully the Prophet was treated by his
followers ; when he spat, some follower would catch in his
hand that which was expectorated and rub it on his hands
and face ; and when the Prophet had bathed, the water was
divided among those who could get it for their own ablu-
tions; when he spake they all listened respectfully, and
when he gave commands his followers vied with one another
in the carrying out of his orders. All this impressed Orwa
who said that imperial or regal state could not exceed what

3t94 ,THE ARABIAN PROPHET

he observed, so he went back and reported that Mohammed
was not to be lightly talked to, and still less must he be
fought against. One of the headmen, Konana, while
assenting that it was no use trying weapons, said that he
would go and parley. The Prophet knew of his coniing
and also knew that he was a man who thought much of
sacrificial worship, so he gave instructions that the camels
and oxen which had been brought to sacrifice should be
displayed, which made a great -impression on Konana who
returned and said to the Koreish that Mohammed had really
come to worship, was it right to prevent him ? Another
leader, Makaer, went and talked over a possible treaty
between the two parties, after which Suheil was deputed
by the Koreish to enter into "such a treaty by which the
Moslems were to be permitted to enter the city the following
year. All at first objected to the treaty, but finally he
wrote it at the dictation of the Prophet; the writing com^
menced with the name of God and then followed the name
of the Prophet and his title the "Apostle of God." Suheil
begged that, while retaining the name of the Prophet, he
should not be called the " Apostle of God," but " Mo-
hammed the son of Abdullah." The Prophet agreed, but
Ali declined to erase the words and put in. the name of
Abdullah, so the Prophet himself took the pen and made
the erasure and wrote " this is the decision of Mohammed
the son of Abdullah." The historians say that although
the Prophet had not studied books, he was yet conversant
with all kinds of learning, and though he had not learned
to know characters yet he could write characters in a
beautiful style which has never been equalled; this
was one of the wonderful things connected with the
Prophet.

TREATY WITH THE KOREISH 195

Suheil requested, nowthat a treaty was made, that all
captives on both sides should be returned, which favour the
Prophet granted. Just at that time a captive was brought
in — one of the Koreish — and Suheil asked that he might be
the first one returned, so the Prophet ordered that he be
released. The captive then cried out that he had at Mecca
wished to join the Moslems, but had been afraid of enewjies,
so he had purposely been captured that he might ehte'r the
Faith, and he did not wish to go back; Makaer laid hold of
him and the Prophet commanded that he should go back
with Makaer, but on the way the captive turned and slew
Makaer, at which" Suheil was, alarmed and said, " If one
can be killed just as a treaty has been madCj can the treaty
be considered trustworthy?" Omar replied, "We look
upon rebellious, slaves like mad dogs, and kill them without
pity. " The Prophet consoled Suheil by saying that the
one who had committed this deed was under the Koreish
flag and under the Moslem Faith, and both sides must let
the matter drop, the slayer paying blood-money.

The treaty was taken to be signed by the heads of the
Koreish, and then brought back to Hodeibiya where it was
■signed by the Prophet. Omar complained because no entry
of Mecca was to be made that year, but the Prophet said
that all his actions were at the command of God, the coming
on pilgrimage, the fighting, the treaty and the return, these
are all at God's command and not at the caprice of the
Prophet. Bekr reproved Omar for questioning the actions
of the Prophet, saying that their duty was to implicitly
obey. The animals were then sacrificed and other. cere-
monies performed, after which the Moslems returned to
Medina.

196 THE ARABIAN PROPHET

Embassies sent to six countries. — Hatuibu was
sent by the Prophet to Mukaukis (the Roman Governor in
Egypt) who sent a messenger to meet him ; in the interview
which followed, the king (governor) was very ceremonious ;
he purified himself and burned incense, then read ; the
despatch of the Prophet, after which he said : " I know in
truth that Mohammed is the prophet of the last times, and
I truly believe that he is the Apostle of God ; but I keep the
faith of my fathers, and cannot change." He sent a reply
and also a present of four beautiful girls, a mule and an
ass; the Prophet declined these, saying, "While he lightly
regards the Faith can I like his presents?" Omar advised
that the presents be received and given to servants and thus
show that the Prophet despised what the king highly
regarded ; the Prophet followed this advice.

One of the presented girls was named Mary; she wept
and said that when she was born, her father and mother
had a strange dream which a diviner explained as meaning
that the girl would ultimately be a handmaid of a prophet;
and when she left her home and country it was with the
intention of serving the Prophet, who, however, refused her
until the command came down, after which he took her as
his concubine.

The Roman Emperor Heraclius.— The Roman*
Caesar Heraclius had dreamed about a circumcised man
overcoming the people of his country; this had troubled
him and he asked the diviners about it, but they were unable
to explain it; they said, however, that he need not be

I. The name ^ ^ Rm mi, is used for both Eastern and AVestern
parts of the Roman @. ® Empire ; here and in most other places it
refers to the Eastern or Byzantine Empire over which Heraclius
ruled.

THE EMPEROR HERACUUS 197

alarmed as it was only the Jews who practised circumcision,
and they were all under his control, and ,if there was any
trouble he could exterminate them. Reports were then
received from two travellers about the rise of one in Arabia
who was called the Apostle of God, who had conquered
many countries, the people of which had submitted to his
religion. The emperor ordered that enquiries be made in
Syria, and about that time Abu Sufyan, being now at peace
with the Prophet, came as far as Syria, where he was
arrested and taken to the temple where the emperor was
staying. The emperor asked him if he was circumcised, to
which he answered yes, and being asked what religion he
belonged to, he replied that he was a Jew, of th? Koreish
clan of Mecca. In the conversation which followed, the
history of Mohammed was related and his character highly
spoken of by Sufyan. His propagating religion and his
conquests in war were spoken of, and it was added that he
intended to come to the country of the emperor. Heraclius
was pleased, saying that his country rejoiced in religion and
virtue, and did not fear any military; if the religion was
genuine and the virtue great, then the whole country would
follow ; but if a military attempt was made by the Moslems,
they would never all get back to their own country. He-
raclius then asked what was the teaching of the Moslems and
was told that it forbade the worship of idols and images and
■required the worship of the Only True God ; it had revised
the ancient canons and re-established true religion. Asked
why he did not himself follow this P'atih, Sufyan replied,
■with some confusion, that he had for some time believed it,
but he had not yet submitted to it. Before long Dihya
arrived with the despatch from the Prophet which the
emperor read, the contents being in the main as follows:

198 The ARABIAN PROPHET

"The Apostle of God, Mohammed, who has received
the command to propagate the Faith, to the most Eminent
Roman Emperor sends this despatch with salaams. In the
matter of following true religion, the people take their lead
from their prince, and to follow the correct and put away
the false should be the first object of a prince ; all images are
vain and false. From the time of Jesus, for six hundred years»
there appeared no prophet, and the world sank into heresies
and corruptions, so that the correct Faith was no longer
known. The correct religion has no worship of images, but
worships only the True God ; I have received the command
of God to sweep away heresies and to propagate the correct
learning: to observe my commands is to observe God's
commands ; to follow my religion is to follow the religion of
the prophets of all past ages. Jesus is not God ; he was truly
a prophet and a man. Jesus did- not 'die, but in reality he
lives in heaven. From this time forth the saying that Jesus
is God must be put away, and the images of the Heavenly
Lord and the Holy Mother, and all others, must be burned
up, and the worship of the One True God must be observed.
The ruler is as the heart of a country, while the people are
as the members of the body ; if the heart is correct all the
rest will be correct and being correct, then the families arid
the state will have happiness, and there will be glory both
in the present and hereafter."

When the emperor had finished reading the despatch
he salaamed and said that this man was truly the Apostle of
God and his Faith was surely the correct one, and added
that he would go personally to receive instruction and to
present respects. He sent a letter back by the messenger,
and shortly afterwards sent a pseon of two thousand
characters praising the Faith.

PERSIANS FOLLOW THE FAITH 199

Yemen and Persia.— The Chosroes (king) of Persia
had a grievance against the Moslems and wished to attack
them, but hearing of their conquests, he feared to do so.
When Abdu arrived with a despatch similar to that sent to
other iiings, he was very angry and tore up the message and
drove away Abdu ; he then sent to the king of Yemen to
join with him in an, attack upon Medina. At this time
Badhan was governor of Yemen, a man of benevolence, who
had no option but to obey ; he procrastinated, however, and
first sent an envoy to Medina to see how things were and
to talk about ceasing hostilities. The coming of this envoy
was known to the Prophet who had a talk with him, and
while they were yet speaking a message came that the
' Chosroes had been assassinated by his son Siroes who had
ascended the throne and now desired to make an agreement
with Yemen that they should follow the Moslem Faith.
When the king of Yemen received this message he rejoiced
and said that in Siroes the Persians now had a king who
would be to them like a compassionate mother, and for the
two countries to follow the Faith would be the obtaining of
light to those' who had been walking in darkness. A letter
was prepared signifying the submission of Persia with all
its sixteen subordinate states, and Yemen with its eight
subordinate states, and all classes of people residing therein.
The Prophet sent many followers to instruct the people of
these states : he also appointed Badhan to be the hereditary
ruler of Yemen and Siroes to be the hereditary ruler of
Persia. To make amends for the sin of killing his father,
Siroes had altars made for sacrificing and for reading the
Book, and also relieved the poor.

The king of Abyssinia follows the Faith.— The
father of the reigning Negus of Abyssinia had known early

200 THE ARABIAN PROPHET

that the Prophet was about to appear, but he died before he
was able to give any assistance to the Faith. He gave
instructions, however, to his sons and grandsons that when
the Prophet appeared they were to believe and follow him.
When the son ascended the throne he made enquiries about
the affairs of the Prophet, but on account of the aflairs of
state he had not time to do more. Omeiya now came
bringing the despatch from the Prophet, so the king himself
led his officers outside the city to meet the messenger; the
king received the despatch kneeling and read it, after which
he wept and forthwith purified himself and changed his
clothes and entered the Faith. He prepared presents and
sent his eldest son with six hundred civil officers to escort
Omeiya back to Medina and to give thanks for the Prophet's
teaching.

The despatch to Harith. — Suchaer carried the
Prophet's despatch to Harith, the ruler of one of the states
tributary to Rome. About this time the Roman Caesar^
had gone westward to Jerusalem and Harith hastened there
to meet him, having prepared the road for the emperor.
Suchaer rested at one of the military posts and there entered
into conversation with the officer in charge, who admitted
that he knew about Mohammed from his reading of the
Gospels, and he believed him to be a prophet. After
waiting several days, Harith returned by that road, and
Suchaer gave him the despatch which he threw on the
ground in great anger, saying: "He wants me to submit to
his religion, but I will trample upon his head; there are
other religions in the world and I follow the faith of my
fathers ; why should I follow the religion of a strange land
when I am a prince of Rome?" He had the messenger
I . The Byzantine Emperor, Heraclius. ,

PRINCE HAUDHA SEEKS COMPROMISE 20i

arrested and put in prison, and then sent a letter to He-
raclius asking for troops that he might go and punish Medina
and kill Mohammed. The emperor replied that Mohammed
was truly the appointed Prophet of heaven, whose principles
were clear and whose religion was correct, so no punishing
was required ; he advised Harilh to change his attitude and
submit to this religion. Harith on receiving the despatch
from the emperor, released Suchaer and treated him well,
giving him rich. presents and sending an escort with him, as
well as a suitable reply, when he returned to Medina.

The despatch, to Haudha. — Haudha was a prince of

wisdom and ability who ruled his people according to good

principles, but he liked to keep everything in his own hands.

When he heard of the coming of Sailitu, the messenger from

the Prophet, he sent officers to meet him, and when he read

the despatch he was pleased and said, "I know full well

that the religion of the Prophet is correct and his principles

are true, and that all the rules and ceremonies are beautiful

and good ; but I am the ruler of my people and all around

fear and respect me, and if I should suddenly submit to

this Faith I shall be ridiculed. If he wants me to follow

his religion he must give half his kingdom to me, then all

around can be caused to know the truth of his religion and

the strength of my country, and so there will be advantage

to both." He gave liberal presents to Sailitu and sent him

back. When the Prophet saw the answer which had been

sent, he smiled and said, " I have heard of a country being

given up for religion, but I have not heard of religion being

given up for a country." He refused the presents but

rewarded the messengers who had been sent with them.

Not long after this, Haudha died and his son succeeded to

his position, and he led his ministers and people to submit

to the Faith.

202 THE ARABIAN PROPHET

Redeeming from an oath. — One of the Moslems
named Aus had put away his wife and taken an oath on the
matter, for which he afterwards repented ; he told his plight
to the Prophet who said that having taken an oath they must
live=^part and could not be husband and wife. In distress
the man pleaded that there was a young son with no one to
nourish him ; the Prophet said he must await the heavenly
command, which soon came to say that the oath might be
set aside by giving freedom to a servant; Aus said he had
no servant to release. The command then said that the
Oath could be redeemed by two months' consecutive fast, to
which Aus replied that he was unwell and could not fast;
the command then said that it would suffice if the offender
supplied sixty poor people with food, to which he replied
that he had not the means with which to do this. The
Prophet said that there was nothing which could be substi-
tuted for this command, so he gave the grain to Aus who
distributed to the sixty poor people.

CHAPTER XI

A.H. 7-8

The conquest of Kheibar — Additional marriages of Moliam-
med — Present of a poisoned lamb — The pilgrimage to
Mecca — Three leaders of the Koreish submit — Battle
of Muta and death of Zeid — Sufyan sues for peace.

The attack on Kheibar. — Kheibar was a state tribu-
tary to Medina and some distance from it; the people of
this place were Jews and Christians who had long been
envious of the Moslems and planned to attack Medina.
On his way back from Hodeibiya the Prophet received the
news, and while he sent out his envoys as already related
to other countries, he also planned to punish Kheibar, and
in the fifth rnonth of the seventh year he led out his troops,
leaving Samaer to guard the city. At this time Ali was
troubled with his eyes, so Bekr led the foremost detatchment,
and Omar the centre, while the, Prophet himself led those
in the rear ; they pitched their camp five li from Kheibar,
the people of which were greatly alarmed and shut them-
selves in their city. The Chief asked advice of those around
him as to what should be done and they advised fighting;
not being victorious in fighting they shut themselves in to
defend the city, and resisted several attacks of the besiegers.
A Tew who had turned Moslem gave advice to the Prophet
as to how to broach the city, to which he replied that his
" lion " had not yet arrived; this referred to Ali, who soon
<:ame, but with eyes so swollen that he could not open
them ; the Prophet took a little spittle and rubbed his eyes

203

204 THE ARABIAN PROPHET

which ceased paining and were opened with a brightness
beyond what they usually had, and from this time forth,
Ali, who had suffered much from eye trouble, had no
recurrence of that malady.^

Ali broached the city in one attack and killed ninety-
three of the chief- offenders and took their wives and
children as slaves; the remaining fighters were liberated, but
all weapons and armour were taken and possessions con-
fiscated as well as half their territory. Some hidden
valuables were discovered in the city- A ruler was ap-
pointed to administer the state and to attend to the division
of the territory, and it was fixed that half the produce of
the date palms, for which the place was famous, should be
given in tribute, except in the case of those who became
Moslems.

Mohammed marries Safiya. — Saflya was a damsel
of Kheibar, chaste, beautiful and accomplished, who was
taken captive and presented to the Prophet; he gave her to
one of his followers, but the damsel was unwilling as she
wanted to be with the Prophet. The Prophet made her one
of his handmaids, but she refused to be seen by others, so
the Prophet was in some difficulty, when suddenly came the
command of the Lord to take her to himself, which he did
and made her one of his wives. ^

The poisoned lamb. — One of the women taken
captive at Kheibar, named Zeinab, took a lamb and steeped

1. Mohammed disclaimed the power of working miracles, b\it
his followers have ascribed many miracles either directly to him, or
worked on his account.

2. Safiya was the wife of Kinana who was among those mur-
dered at the capture of Kheibar. There is no hint of this fact in the
Chinese account which again implies that it was a virgin who was
taken by Mohammed.

MIRACLES 205

it in poison then cooked it and presented it to the Prophet ;
as he was beginning to parlake of it the lamb suddenly
spake in human language (^ ^ sh A h) » saying, " Apostle
of Heaven, do not partake; I have been steeped in poison."
Bishr, who had eaten, died. The Prophet had the woman
arrested and questioned her, and she confessed that she had
done this to avenge the murder of her husband. She was
put to death.

If it be wondered why Mohammed, seeing that he
was the Prophet, should apparently be unaware of the
poison, as he was about to partake of the lamb, it may
be replied that this was to manifest the miraculous; it
was not necessary that the prophet should use his
prescience as the words came from the mouth of the
lamb, which was miraculous.^

The setting- sun recalled.— On returning from
Kheibar the Moslems halted at midnight, and men and
beasts being very weary, they slept soundly so that even
Bilal, the caller to prayer, failed to awake until the time
was past for early devotion ; on awaking they were much
distressed and wept, confessing their fault, and the command
came that for this time they were permitted to make up for
the lost prayer time. Afterwards, when the Prophet had
performed his sunset devotions he rested near Ali, pillowing
his head on All's breast, and dozed ; suddenly he received a
command and hastily arose; the sun had just gone down
and the Prophet asked Ali if he had performed his evening
devotion to which he replied that he had not ; the Prophet,

I. That a Iamb should speak at all — like Balaam's ass — would be
marvellous; but that an animal' already dressed and cooked should
yet speak, is still more marvellous ! This extraordinary miracle is
accepted and is repeated in other books by Chinese Moslems.

20(5 THE ARABIAN PROPHET

in great agitation, prayed to God oti behalf of Ali, and
asked that the sun return, and it rose three rods while Al;
hastily . performed his devotions, and then the sun went
down.

Mohammed marrifes Um Habiba. — Habiba was first
imarried to 'Obeidallah ibn Jahsh and they were among the
refugees who migrated to Abyssinia, , where Jahsh turned
against the Faith, and as Habiba refused to do the same, they
separated ; Jahsh, who was a drunkard, died before long.
After her separation, Habiba had a strange dream which
was interpreted to mean that she was to become one of the
Prophet's wives. The Negus of Abyssinia, hearing about
her, had an interview with her, and finding her to be beyond
■ordinary in appearance and in character, treated her as a
noble and had her escorted to the Prophet, who, having
received a command, married her.^

The Pilgpimag-e to Mecca.— According to the treaty
at Hodeibiya, at the expiration of a year the Koreish were
to respectfully invite the Prophet to enter Mecca for worship
at the Kaaba ; but the time arrived without any invitation
from the Koreish being received. The Prophet now ordered
those who had been to Hodeibiya to make ready, and
besides them there were others who wanted to join in the
pilgrimage, to a total of three thousand men, who took with
them six hundred camels to sacrifice; every man took his
weapons and armour, and thus they set out from Medina,
leaving Abu Dehan in charge.

I. According to Muir's account, the former husband of Habiba,
'Obeidallah, after emigrating as a Moslem to Abyssinia, embraced
Christianity and died a Christian. The animus is shown in the
Chinese account by stating that he became an "adversary" and died
a drunkard.

THE. MOSLEMS VISIT MECCA 307

When the Koreish heard of this they were much alarmed
and said to one another, " If we inyite them they will
come, and if we do not invite them they will still come, so it
is better to invite them." They knew that they had broken
their part of the agreement, and that they could not oppose.
All the people of the city of Mecca turned out and left it
€mpty for the Moslems to perform their worship at the
Kaaba; the Moslems who lived in the city knelt by the
roadside and did obeisance in welcome to the visitors. The
Prophet displayed his forces and entered the city slowly,
holding in his hand a brass staff, his horse being led by Ibn
Rawaha; repeating loudly the formula, the Prophet ap--
proached the sacred precints and touched the Black Stone
and told Bilal to mount the Kaaba to deliver instructions.
The Prophet led the multitude round the Kaaba, then stood
at the station of Abraham, and perforriied reverently all the
ceremonies.' They remained three days at Mecca, but it
was proclaimed that no Moslem visitors would be permitted
to pass the nights in the city.

Mohammed marries Meimuna. — Meimuna was a
sister of the wife of Abbas, amiable and virtuous. On
returning to his tent after performing worship at the Kaaba,
the Prophet received a command from the Lord that in
order to bring his meritorious work to completion he must
have nine wives ; so having received the command, he took
Meirnuna to wife. Abbas being the ruler of the marriage ;
this was the last wife taken by the Prophet.

" If anyone asks if it was really the case that the
Prophet had nine wives and seven concubines, we
answer, certainly; and if it be questioned why did he
need so many, we reply, on purpose to prove the
completeness of his standing as the highest Prophet,

2o8 THE ARABIAN PROPHET

and to demonstrate that the pure brightness of the
Prophet could stand searching examination, and
nothing could obscure it. Our Prophet, having been
up to the ninth heaven, did not regard even the heavens
as wonderful, and so to have nine wives and seven
concubines without having his virtue interfered with by
ordinary passion, was not regarded as extraordinary,
seeing he was the Prophet. It may be said that as the
Prophet was daily occupied teaching men, and at nights
was busy exhorting spirits, he would have no time to
give to his wives or to domestic affairs, so was it not
useless to have so many wives? It may be answered
that the Prophet was a holy man, and the wives and
concubines were all excellent women, and they con-
sidered it their chief duty to assist in bringing about
transformation by means of virtue; how then could
they give much attention to marital or domestic
affairs? Moreover, there is an important principle
contained in this matter which must not be overlooked;
the nine wives were a symbol of the nine heavens, and
the seven concubines were a symbol of the seven earths.
Ordinary men live betwten heaven and earth, and who
is there who is not allured by heaven and earth ? the
Prophet was superior to others and could not be enticed
by his nine wives and seven concubines, which was a
symbol that he could not be allured by the nine heavens
and the seven earths."

One of the Refugees named Dsohake had a daughter who
was beautiful and virtuous; the father offered her to the
Prophet, who declined her, saying that he had received
command that nine was his full complement, and the lady
must marry someone else.

THE NEGUS OF ABYSSINIA 209

Three Koreish leaders submit.— 'Amr, Khalid and
Othman were three leaders' of the Koreish who had
previously believed in the religion of the Prophet, but had
not followed the Faith. From the time of the defeat at the
Ditch the Koreish had realized the emptyness of the
pretensions of the Jews and Christians, and many of them
wanted to submit to Islam, but 'Amr prevented fhem by
saying that although the religion of Mohammed was exalted
yet it was not decided which side would win and which
lose; "I will now go," said 'Amr, "to ask the Negus of
Abyssinia to help us and if, after that, the Moslems win,
then we will submit; if they do not win, then I shall have
preserved my self-respect as a scion of my family and as an
officer of the state." This plan was commended by the
others, so 'Amr took presents to the king of Abyssinia and
talked to him about the great goodness and virtue of
Mohammed, at which the king was pleased. On being
introduced to the officials, 'Amr met Omeiya, the messenger
sent to the Negus by the Prophet; Omeiya had previously
slain many of the Koreish so 'Amr hated him and told the
king that he was a bad man and asked that he be put to
death for the good of humanity. The king was angry and
said, " Who dare kill the messenger of the Prophet, the
envoy of my friend?" 'Amr, seeing that he had made a
mistake, apologized and asked forgiveness from the king, who
said: "I have for some time followed the Faith of the
Prophet and when you first came I thought you" were also a
Moslem, hence my receiving you so well; if you are not
sincere, what am I to do? " 'Amr was much afraid and
tremblingly said that he could only follow the king's com-
maiid. "Mohammed," said the king, " is greater than all
thepreViious.prophets as Moses was higher than his followers;

«rQ THE ARABIAN PROPHET

If you follow him, you will have eternal happiiiess. " 'Amr
bowed and said he would observe the king's instructions.
The king commanded Omeiya to return to Medina along
with 'Amr who wished to see the Prophet and enter the
Faith. On the way they met Khalid travelling from Mecca
to Medina and on asking him why he was going, he said that
he was 6n his way to submit to the religion of Mohammed,
which was the true one. At a resting place at night they
met Othman who was on the same errand, so they went
together to Medina, saw the Prophet and entered the Faith.
'Amr asked if former transgressions wei-e forgiven on
entering the Faith, to which the Prophet replied that if,
repented of, all sins were completely put away.

A pulpit made.— Previous to this time when the
Prophet was preaching or giving instruction he leaned upon
his staff or against a tree ; the wife of one of the Helpers
had a servant who wars a good carpenter and she asked
permission to have a pulpit of wood made for the Prophet,
who consented, stipulating that it should be made of the
wood of the date tree which he had been accustomed to
lean against. It was provided with three steps up which he
mounted when meetings were held for preaching or in-
struction. Some of the wood left over wept in the night like
a child weeping, and the Prophet understanding its meaning,
grief at being left unused— had a staff made of it, which he
used in mounting the pulpit.

The Battle of Muta. — Miita was a city one thousand li
distant from Medina. The Prophet had sent Khalid with
a letter to the king of Bosra and he had to pass through
Muta, the people of which place slew him; the soldiers who
Were with him escaped and returned to tell the Prophet
who commanded Zeid to take three thousand men and go ^nd

MOSLEM D;EFEAT AT MUTA 21 1

punish them. They were given a white banner, and the
Prophet personally escorted them ten (i put of the city and
on parting gave instructiojis that persuasion was to be tried
first, but if that failed then other measures were to be taken.
On arrival at Muta, Zeid at once sent a war message and
on the next day Muta gathered to the number of ten thousand
to the fight; Zeid. was slaia on the field and the assistant
general Jafar fdl i rem his horse and died ; Rawaha, who
succeeded to the command, was also killed, and the host,
appointed the son of Khalid to bear the flag, he also being
wounded ; in all more than ten of the leaders were disabled
and the Moslems, being unable to resist further, retreated^

When the Prophet first heard the news he grieved at
the loss of his disciples, saying that while those who were
dead were Happy, yet he was to be blamed. The son of
Khalid led the defeated troops back and on interviewing
the Prophet he asked that he might be put to death in
military fashion for retreating ; but the Prophet said this
was not to be considered a retreat but a return, as not
Ijaviug his " lion " with them, how could they oppose the
enemy? He then commanded Ali to take the flag and go
forth, and patting him on the back he said, "The Lord assist
thee." Ali vanquished the people of Muta in a single fight,
putting to death their leaders and taking captive their
followers ; their possessions were confiscated, taxation was
imposed and the people pacified, after which he returned,

Zeid, the adopted son of Mohammed.— Zeid, who
was slain in the battle of Muta, was the son of Haritha,
a,nd he was also known as the son of Mohammed by adop-
tion. When a child he was travelling with his mother when
they were captured, and Zeid was sold as a slave to Hakim
the nephew of Khadija who presented hipi to his aunt, who

212 THE ARABIAN PROPHET

presented him to the Prophet. While on pilgrimage to
Mecca K'ab saw Zeid, and on his return told Haritha that
his son was in the family of Mohammed at Mecca. The
father and his brother K'ab went to Mecca to see the
Prophet and arrange about a ransom, and seeing their
distress Mohammed agreed to let Zeid decide whether he
would return or not. Zeid was called and asked if he knew
the two visitors and he said they were his father and uncle;
on hearing that they wished to ransom him he wept and said
the Prophet had been as father and mother to him and he
did not wish to leave, and entreated his father to let him
remain as the attendant of Mohammed. The Prophet then
said he would adopt him as his son and treat him in every
way as if he was his own son, at which the father and uncle
were rejoiced- and content. From this time people all
considered Zeid as the son of Mohammed until some time
later when Haritha entered the Faith and father and son
were at one both in natural affection and religion, when
Zeid was again known as the son of Haritha. He was
fifty-five years of age when he died; he had a son named
Osama.

Plunder of the g^oods of the Kopeish. — After the
pilgrimage to Mecca, the Koreish were afraid that the
following year the Moslems would come and capture their
city, so they had a consultation as to raising a strong army
to resist; but they found that they were short of means.
Then the headmen of the Jews and Christians proposed that
all the rich families should put out half their wealth, and a"
great expedition of trade should be made to Syria which
should result in aniple means to raise the required army.
Five hundred soldiers were appointed to escort the traders
who went to Syria 4rid were returning when the Prophet

THE KOREISH PLUNDERED 213

was made aware of it, and sent 'Obeida with fifteen hundred
soldiers to intercept them at a seaside place named Haichih.
*Obeida arrived at the place and waited a long time for them
to come and in the meantime provisions were exhausted and
the Moslems had to eat the leaves of trees ; suddenly a huge
fish was cast upon the seacoast and they cut it up and lived
on it for half a month. The size of the fish was such that
two of its ribs placed one end on the ground and meeting as
an arch above, made space enough for a tall man mounted
on a high camel to pace under like the sail of a boat passing
under a bridge.

When the Koreish arrived they were robbed of all their
goods to the value of several million gold pieces, and their
camels and horses were taken back to Medina while the
Koreish fled back to Mecca, and the whole city bewailed the
misadventure.

Sufyan sues for peace. — In an affair which had taken
place between two tribes, one of which was under Moslem
protection, the Koreish had sent three thousand troops to help
the adversaries, so the Moslem tribe was defeated and twenty
of its people killed. The Prophet vowed to be avenged on
the Koreish for this action. When the Koreish realized
that they had again been led into trouble by the Jews and
Christians, and that Mohammed had vowed to be avenged,
they were much alarmed and after consultation together
they concluded that they had better seek' peace and delay the
"coming of his troops; they decided that only Sufyan had
any chance of succeeding as peace-maker, but he declined
the office, until pressed so that at last he yielded. Because
of past friendship, Sufyan went first to the house of Abbas
on his arrival at Medina, and asked his assistance in letting
the terms of the previous agreement stand. The Prophet

214 THE ARABIAN PROPHET

summoned Sufyan and soimdly reproved him for his per- '
Sistent opposition to the command of Heaven, and because
he had assisted the adversaries. " You have come now,"
said the Prophet, " to ask for peace and the delay of my
attack, simply that you may advance yoiir own preparations ;
you ought to be beheaded and your head hung up at the
city gate. But I know there is good iii you and you hav6
been instigated by others to your actions, so I will give you
a chance to come to a proper mind, and that your conscience
may make itself manifest. Go, and tell the people that I
am soon coming to Mecca; if I am peaceably permitted to
enter, then there will be an end of fighting." Sufyan
retired in confusion and returned to Mecca; when he had
gone, one of the disciples said to the Prophet that Sufyan
was the arch-adversary, why was lie let go ? The Prophet
smiled and said, " Pie is as a piece of meat in my pan "
(no escape — can be seized any time) ; " when he becomes
good I shall be able to use him."

CHAPTER XH

A.H. 8

•The conquest of Mecca — ^Worship at the Kaaba — Destruc7
tion of idols — An amnesty proclaimed — Mohammed
returns to Medina — The siege of Ta'if .

The Moslem entry of Meeea. — During the eight
years since the Prophet moved to Medina he had not ceaseij
to daily think of his native place, and when in the previous
year he had gone on the pilgrimage and seen how decadent
things had become, and how the Kaaba was taken possession
of by the Jews and Christians, he was much distressed and
prayed morning and night that God would give him an entry,
that things might be adjusted. A command now came that
it was about time for such an entry, and the Prophet re-
flected that it was two years since the treaty of Hodeibiya and
that in the previous year, during his brief visit, he had not
been able to purify the sacred precincts nor to make suitable
provision for his followers there, so he grieved and wept in
the night. Suddenly the command came with promise of
God's help, so he set about making preparations for a grand
entry into Mecca.

A mustering of the people took place, the number being
twenty thousand, of whom ten thousand were left to look
after the city and the rest set out quietly with flags furled
and drums silent. They travelled at nights and kept con-
cealed by day, and in fourteen days they pitched their carrip
within five // of Mecca; the Prophet ordered that one
hundred camps be spread out and ten thousand lamps be

215

21 6 THE ARABIAN PROPHET

lit, to impress the Meccans. The people of Mecca did not
expect their arrival so suddenly, but they knew that they
had transgressed the previous agreement and feared that
the Moslems would come to punish them; their hope was
in Sufyan, but he was still more afraid and went out pri-
vately to make investigations. The people all said that the
Moslems would not go on a military expedition in ihe month
of fasting. One evening when Sufyan was outside the city
he saw the lights lit and in great alarm asked what soldiers
had arrived, to which one replied that they were probably
from Metsaer.

Abbas was in the Moslem camp and as he thought about
his friends, and especially Sufyan, he longed to try and save
him, so he quietly took the Prophet's camel and hastened
towards Mecca and on the way he heard men talking quietly,
and finding Sufyan there he urged him to submit while
there was yet time and thus save calamity; Sufyan was per-
suaded, and said he would go into the city and mount his
horse; but Abbas urged that there was no time to lose so
he took him up on the same camel as himself and sped back
to the camp. The guard challenged them, but Abbas made
straight for the tent of the Prophet and besought mercy for
Sufyan. The next morning Abbas was commanded to bring
Sufyan before the Prophet who asked him roughly if he
submitted.

" I have long submitted," said Sufyan, "but I have been

prevented by others from showing it."
" Contemptible fellow ! " said the Prophet, " you were

the head of the state, and the general of the troops of

seven states; if you submitted who dare oppose you

or refuse to submit?"
"I submitted," said Sufyan, "but my mind has been

much troubled and not clear."

SUBMISSION OF ABU SUFYAN 217

" You have opposed me with your soldiers ; was that
submission? "

Abbas, who was standing near, told Sufyan to make
haste and repeat the creed and submit, which he did. Abbas
then suggested that Sufyan should be appointed to pacify
the Meccans.and Sufyan begged for leniency for the Koreish.
The Prophet promised that all who took refuge in the house
of Sufyan, or kept within doors, or kept within the sacred
precints of the temple, should be safe from harm. The
next day Sufyan was much impressed by what he saw of the
power and majesty of the Prophet and the appearance of
his troops; he and Abbas then went together to the city and
Sufyan called out to his relatives and friends that Moham-
med was really the Apostle of God and his mission was a
good one; those who submitted would be safe, while those
who opposed would be punished. Abbas also called out
loudly the terms of protection. When the oiificials and
people saw that Sufyan had submitted, they could not do
other than submit, so they gladly opened the gates and did
obeisance on the roadside to welcome the Prophet, who
entered the city riding on his camel and holding his staff;
the people repeated the creed and entered the Faith. The
Jews and Christians who did not submit were expelled to a
distance and were not allowed to come within the sacred
(forbidden) precints again; their possessions and estates
were confiscated. Ten rebels, six men and four women,
were put to death. When the pacification of the people was
complete, the worship at the Kaaba took place. ^

I. In the Chinese account nothing is said of the fighting
which took place^ which, though confined to one section ard not a
severe conflict, resulted in twenty-eight citizens and two Moslems
being killed (see Muir).

2!i3 THE ARABIAN PROPHET

Mohammed cleanses the temple.— In the temple at
Mecca there were three hundred and sixty idols^ ; the
Prophet led the people to the place, and striking the idols
with his staff he said, " The Truth has come, and falsehood
can vanish"; each idol fell in its turn and was carried away
outside the city and the temple was purified of their pres-
ence. The Prophet then went to the Station' of Abraham
(where Abraham had stood) and made two obeisances ; he
then commanded Bilal to ascend the loft and proclaim the
noon worship. The key of the Kaaba^ was then asked for
and it was said that this was in the care of Othman the son
of Talha from whom Ali by threats secured it, and opened
the door ; the Prophet entered the interior and made eight
obeisances. Abbas was keeping the key, but a command
came from God that it was to be returned, so the Prophet
told Othman to keep it, he and his descendants in perpetuity,
" and let no one dare to take it from you." There were
some who wondered that the key having been taken with a
show of force should be returned so meekly, but Ali said
this was God's command, and Othman was so moved by it
that he went to interview the Prophet and entered the Faith.

A solemn covenant made.— The Prophet gave
orders that all the people, old and young, male and female,
were to assemble at Mount Safa, and there a covenant was
made, for which Abbas and Sufyan stood responsible; the

I. The situation of these idols is not clearly stated, but as they
were destroyed before the key of the Kaaba was obtained, ajid
moreover the Kaaba itself was a small building, the idols were
presumably in the precincts but not actually inside the Kaaba. ,

2- 5S 3f "T'ien fang " = Heavenly house, or BeituUah, the
house of God. The Kaaba is an irregular cube, measuring ^y ft. 2 in.
38 ft. 4 in. sides; 31 ft. 7 in., 29 ft. ends; and 34 ft. 4 in. high.' A
door about seven feet above the ground gives access to the interior
of the sacred building.

'i|"«'«^^^

--*pl SAi^eij&fciwi

IDOLS DESTROYED AT MECCA 219

triith of the Faith was acknowledged and the Prophet's
mission fully recognized ; the people were to have done with
all idols and images and were to observe the form of
worship of the Moslems. The multitude heard with rejoic-
ing the terms of the covenant and they praised the virtue of
the Prophet and thanked God for his grace. They then
returned to their homes and destroyed their idols and images,
using them for fuel.

Idolatrous shrines destroyed. — There were three
great idol temples near Mecca^ which the Prophet ordered
to be destroyed, but no one dared to destroy them. The
Prophet sent Khalid to destroy 'Ozza, and while there he
saw a woman devotee in the temple, whom he beheaded;
he then returned to report to the Prophet, who rejoiced at
the reported destruction. Zeid was appointed to destroy
Manat, the keeper of which opposed him, saying that the
idol must not be destroyed ; a woman also came to intercede,
but Zeid killed her with his sword, and smashed the idol
and was about to burn the temple when the keeper said he
would enter the Faith, so the temple was spared to serve as
his residence. 'Amr destroyed Hubaili and had a long talk
with the keeper who was convinced and became a believer
in Islam. Followers were again sent out to all the near
states to burn and destroy shrines, more than one thousand
such being destroyed.

Return to Medina. — The original ten thousand soldiers
of the Prophet had been increased by two thousand, so ten
thousand were left to guard Mecca, and two thousand of
the older and more weakly returned to Medina, after staying
fifteen days at Mecca.

I. The idols are all described as ■^ = Buddhas, and not simply
idols or images. They had, however, nothing to do with Buddhism.
I/iu Chih uses the popular term used in modern China, which is n6t
correct in this instance.

220 THE ARABIAN PROPHET

The battle of Konein.— Honein is the name of a
great stream between Mecca and Ta'if, three days' journey
from Mecca. When the Prophet had entered Mecca he
sent some of his followers to instruct the Hawazin and get
them to destroy their idols, but they would not submit; they
gathered together ten thousand troops to attack the Moslems
on their return. When two days out from Mecca, the
Prophet, who was with the two thousand returning, heard
of the threatened attack. Bekr expressed his fears that
their present force would come to grief if they met ten
thousand strong warriors, but the Prophet said that it was
not a matter of numbers, as God was on their side. When
the onslaught commenced the enemy were unable to stand
against the determined attacks of the Moslems; the battle
was fierce, many being slain ; the Prophet stood among his
troops, and when he saw the rushes of the enemy he took
up some earth and cast it against them, and as it fell the
sound of it was like pieces of iron falling upon brass pans,
and when the enemies looked they seemed to see the whole
sky and the ground full of Moslem soldiers, so they broke
into confusion and fled^ leaving their wives and children and
camels, horses, oxen and sheep, to be captured by the
Moslems. A reminder was sent from heaven that it was
the Lord who had won the battle and not man.

The enemy had left some members of their families,
together with their possessions, at Autas, so the Prophet
sent Amier to take them; the man left in charge at Autas
was Doreid, who was one hundred and seventy years of age,
a veteran warrior; his assistant was Malik; they fought
well, biit were overcome and fled, Amier pursuing, and
"while doing so he fell from his horse and was killed. The
Moslem troops captured the women and children and all

WORSHIP AND SACRIFICE AT, MECCA 221

the possessions, and then returned, taking with them the
body of Amier, about whom the Prophet deeply grieved.

In the two engagements there were captured four
thousand men and a quantity of camels and horses, and
silver and gold; a messenger was sent to call the Hawazin
to submit ; the poor were compensated, and the usual taxation
wa^ imposed, except when escaped through submission to
the Faith.

Another Pilgrimage. — When the Prophet had
punished the Hawazin and pacified them, it was towards the
end of the month Shawwal, so he announced that as the
time for sacred pilgrimage was near there would be no more,
expeditions just then. They approached Ta'if but the
people closed the city gates and would not receive them;
the Moslems wanted to attack them, but the Prophet forbade
and said they would just borrow a space to camp on, and
tiiey remained at Chaerfa thirteen days preparing them-
selves for the religious ceremonies, after which they went
to Mecca and went round the Kaaba and visited the hills as
required. On this occasion all the people of Mecca Joined
in, to the number of several tens of thousands ; the sacrifices
killed were several thousand camels, and oxen and sheep
over ten thousand.

Return to Medina; division of spoil. — After the
pilgrimage ceremonies they returned to Medina, spending
five days at Chaerfa on the way. At Medina the spoil was
divided, the generals and the soldiers sharing alike.;
Those who had recently entered the Faith were more
liberally treated than the others, and thos6 who had entered'
the Faith and acquired merit had double portions' given.

The Hawazin, having submitted to the Faith, begged
that their families and possessions migh.t be returned to,

222 THE ARABIAN PROPHET

them ; it was pointed out that as the division had already
taken place, this was not easy; the Prophet, however, said
that they might have either their families, or their posses-
sioriis, but not both ; they chose their families, and the
Prophet prevailed upon his followers to give up these, as
the new adherents were now brethren.

Malik submits and is rewarded. — ^Malik, the second
in command at Autas, was a very rich noble, and when the
Moslems had taken all his possessions he fled to Ta'if and
was there when the Moslems wished to enter and the gates
were closed dgainst them; while there he reflected that all
the states were submitting and single cities could not be kept
secure; also he came to know that the religion of the
Prophet was true and the J ews and Christians . were
mistaken, so he went to Medina to see the Prophet and
submit. The Prophet commended his action and praised
his ability, and being satisfied with his sincerity he com-
manded that his possessions should be returned to him, and
also gave him one hundred camels and one thousand
garments and said that if he could bring Ta'if to terms
peacefully, he should be the governor of it; Malik was
much affected by this generosity and gave thanks with
obeisance.

The punishment of Ta'if.— The people of Ta'if were
very obstinate and un-mannerly, the worst of all the states.
They would not submit to Malik whonj the Prophet sent to
them, so he sent Khalid with one thousand men to punish them ;
Khalid feared that his men were not sufficient to reduce a
city of one hundred W^ ; the Prophet said that Ta'if would be
1. '* A city of one hundred 7»" may include suburbs and
hamlets near; a circuit of thirty miles would, be more than that of
any city in Arabia; this may be considered one of the exaggerations
of oriental language.

A SON BORN TO MOHAMMED ?23

diiBScult to capture, so it would be better to surround it and
hot let any come out; if the people of the city did not show
fight, then they were not to be attacked, and before long
their food would be exhausted. Khalid led his men to the
city and they wanted to .attack but he told them of the
Prophet's prohibition ; some of them pressed near to the city,
and the people on the walls shot arrows down, so catapults
were made for throwing stones at them. The city was not
9pened, and after it had been invested eighteen days a
message came from the Prophet, to tell the troops to retire,
leaving a few to protect the retreat in the event of an
onrush ; when the men of Ta'if saw the Moslems retreating
they came out in pursuit, many being wounded in the melee.
Forty days were occupied in this affair altogether.*

Birth of Mohammed's son Ibrahim. — The Coptic
maid Mary had now been about a year in the Prophet's
harem, and in this twelfth month a son was born ; on the
seventh day the ceremony of 'Aqiqah was performed, the
name Ibrahim was given to the child, and animals were
sacrificed and a feast given, in thanks for God^s grace ; the
hair of the child was shaved off and an equivalent weight of
silver was given to the poor, in thanks for God's gif t.^ All

1. This affair scarcely deserves to be called the " punishment "
ffe of Ta'if, as the Moslems had to raise the siege after a fruitless
attempt to capture the city, in which they probably suffered as much
as the people of Ta'if.

2. For a good account of the 'Aqiqah sacrifice, see Dr. S. M.
Zwemer's " The Influence of Animism on Islam," Chap. 5. The
shaving of a child's head is still practised in China by Moslems, the
equivalent weight of silver being considered a perquisite of the.
A-hong. In Muir's "I<ife" a note says: "The weight must have
been trifling, as he had shaved his head only a month or six weeks
■before," this evidently referring to Mohammed ; the Chinese account
is not explicit, but gives the impression that it is the child's bead
which is referred to, and this is the custom which survives.

224 THE ARABIAN PROPHET

the officers and people congratulated with presents, but the
Prophet declined the presents saying that he had already
received a present.

Death of Zeinab, daughter of Mohammed.— Zeinab
had been married to Abul-'As, who followed the Jewish
religion, and had joined with the Koreish in the fight at
Bedr where he was taken captive; he was released on con-
dition that he should give up Zeinab and send her to
Medina. Husband and wife submitted to this separation,
but as they loved each other, neither married again.
Ultimately Abul-' As submitted to the Faith and a second
marriage ceremony took place and they were re-united.
Before long Zeinab died, and the Prophet personally
attended to. her burial.

Convepson of Wahshi. — Wahshi was at one time a
foot-soldier of Sufyan who had taken part in the battle of
Ohod and gained merit by slaying Hamza; he was now
living at Yemen, and hearing that the Prophet had taken
Mecca and that the Faith was greatly prospering, he came
to enter the Faith. Some of the Moslems had taken an
oath that if ever they caught Wahshi they would kill him as
he had killed Hamza, and now they wanted to have their
revenge, but the Prophet forbade, saying: " In the past, in
ignorance he killed men ; now that he understands, he loves
men ; those who love others are themselves beloved ; when
Moslems see a man begin to be good they should not bring
up his past evil deeds against him." Wahshi was forthwith
admitted into the Faith.

CHAPTER XIII

A.H. 9

The Beni Temlm submit — Other submissions — Mohammed
lives temporarily away from his wives — Expedition to
Tebuk — Sundry miracles — Death of king of Abyssinia
— Abu Bekr sent on the pilgrimage*

The Beni Temlm. — The Temim lived in a city near to
Medina but they had not submitted to the Prophet, so he
sent some of his followers to instruct them; but they
opposed and would not receive them ; the messengers after
staying around for a few days, pretended to return, but at
night-time they hid themselves, and when some shepherds
came out from the city they captured twenty-five of them,
together with their camels and horses, and took them back
to Medina. The Prophet commanded that they be kept
until someone came to redeem them ; several of the head-
men came and sought an interview with the Prophet, at
which there was some discussion, turning somewhat upon
literature, of which the Temim were proud ; the Prophet
said there was some literature beyond the reach of man,
and on being asked to what he referred he commanded Omar
to repeat part of the Koran, on hearing which, the three
messengers acknowledged that these were not the words
of men, and on being told that they were from the
Heavenly Classic, they worshipped and signified their belief
and repeated the creed and entered the Faith. The Prophet
then commanded that all who had been captured were to be
released, and his messengers returned with them, and the
whole city submitted ; the Moslem messenger was appointed
as governor of the city.

225

226 THE ARABIAN PROPHET

Other submissions. — About this time many of the
neighbouring states submitted to the Faith and followed the
new religion; as so many princes were coming and going,
Bilal was appointed to attend to the ceremonies' and to
make them more fitting to the occasions than they had
hitherto been. The people of Ta'if, though often chastised,
had not yet submitted, as they were so much under- the
influence of the. Jews and Christians; but now the officers
and people came to realize that the doctrine of the Prophet
was true and that the Jews and Christians were false, so
they seized thirteen of the leaders of the Jews, and Chris-
tians and brought them to Medina to see the Prophet and
discuss religion ; but they dare not enter into discussion so
they requested permission to submit and enter the Faith.

Incident with the Khoza'a tribe. — The Prophet
sent Kanlide to the Khoza'a (a branch of the Mustalik) to
receive the tribute and see to the building of mosques;
Kanlide had been at variance with the Khoza'a in the past
and was annoyed with them. When they heard that a
messenger from the Prophet was coming they made great
preparations to meet him, and he, suspecting them of insin-
cerity, hastened back and reported that they were thinking
of rebellion. Asked what evidences there were of this,
Kanlide said he suspected it, at which the Prophet expressed
his displeasure and asked what was the good of mer«
suspicion ; just then some of the Khoza'a arrived and ex-
plained that they had heard that the Apostle was arriving, so
they slew camels to prepare for his reception, when to their
siirprise the messenger turned back and they were afraid
they had transgressed, so they came purposely to explain.
The Prophet set them at ease and commanded Kanlide to
go thither again, after admonishing him. When Kanlide

MOHAMMED'S DOMESTIC TROUBLES 227,

arrived among the Khoza'a he heard sounds of worship afc
which he rejoiced and admitted that they were a people o£
proper rites and ceremonies; he received the tribute atid had
mosques built and left several instructors there to teach
the people, who greatly rejoiced; after a month Kanlide
returned. ;

The Prophet lives secluded.— All the wives of the,
Prophet had their own aparttpents ; one day the concubine
Mary was with the Prophet in the -room of Hafsa who, on
returning, saw her and was jealous; she told Ayesha who
spoke to the Prophet about it. The Prophet said that they
were to be the pattern of virtue to all generations of women,
and should not be jealous; he then vowed that for a month
he would not co-habit with any of his wives, so he com-
manded>Bekr and Omar to attend to the matters of business
on his behalf while he retired to a small loft where he had
his meals brought to him by an attendant; he attended the
mosque, hoyvever, for the five periods of worship.

After twenty-nine days he went out and Ayesha said to
him, " The Apostle of heaven vowed to live alone for a
month; it is now but twenty-nine days." The Prophet
answered, " There 'are long months and short months, of
tliirty days and twenty-nine days respectively ; the present
is a short month." The wives came to ask after his^ peace
and to confess their fault, and the Prophet said: "Do you
think I retired because of dislike to you? I have had deal-
ings with God." Some say that this month of seclusion
was also a time of ascent to heaven.

The campaign of Tebuk.— The kings of several small
states joined together in asking the king of Rome (the
Eastern Emperor, Heraclius) to come to the east on an,
expedition, saying that in the south-east there had arisen

228 THE ARABIAN PROPHET

one, Mohammed, who called himself the Apostle of heaven
and had set up a new state at Mecca and Medina; he had
altered the old religions, and the kings of many states had
submitted, and unless this matter was checked it would
threaten the superior country (Roman empire), hence this
urgent request that the king would come to the east at once,
and the federated states would provide a year's supplies for
one hundred thousand men. The king of Rome was a
follower of the religion of the Jews and Christians,^ and
although he had heard earlier on from Sufyan of the truth
of the Faith, he had not submitted; in the seventh month of
this year he led out one hundred thousand men and they
duly arrived at Syria, the king of which country gave
liberally to the king's troops, spending several hundred
thousands of gold pieces.

When the news reached Medina, the Prophet gathered
together his followers and said that it was the will of God
that Tebuk should be attacked ; it was a long distance, and
a hot season, and those who wished to join in the expedition
should volunteer by putting down their names, and everyone
provide his own food; those who were unable to provide for
themselves could be helped by those who had plenty.
There was general rejoicing at the prospect of the expedi-
tion, but some feared the long distance and the heat; yet
thirty thousand names were written, and "Bekr gave up all
his wealth to the extent of forty catties of gold; Omar
gave one half of his wealth, and others also gave liberally,
while the common men and women contributed their gold
and silver ornaments, rings, etc. The Prophet had many

I. Our author's insistence on always coupling the Jews and
Christians together leads to difficulty here, as one individual could
nbt follow both Jewish arid Christian religions at the same time.

EXPEDITION TO TEBUK 229

banners made and other necessaries were prepared, and the
various captains appointed. It was very hot when the
troops started out, so they travelled at nights and slept in
the afternoons ; thus they travelled until they neared Tebuk,
and encamped thirty li distant from it.

Meanwhile the king of Rome had been thinking over
the matter and concluded that if Mohammed really was thp
final Prophet, no-one could control him; while if he was
not, he could not accomplish much ; the king then sent spies
and upon receiving their report he concluded that he was in
error ; so he called together the kings and ministers of the
vai-ious states and said : " It is written in the ancient books
that the final Prophet is named Mohammed and signs are
given which appear to be fulfilled, so if we try to punish
him we may be offending against Heaven ; it is better that
we should retire for a time, and if it really proves to be
that he is a prophet, we all ought to follow him ; while if he
is not a prophet, the Lord of heaven will not permit such
an arrogant upstart to thrive, so he will come to grief with-
out our troubling about him. " The king of Syria and the
others urged that it was dangerous to leave such a man
alone, that he was gradually absorbing the states and would
be a menace to the empire itself, as well as being harmful
to the Roman Catholic religion. The king of Rome replied
that Mohammed was propagating religion and not coveting
territory, and that if they all retired they would still have
their own lands to dwell in; he then gave orders that a
return was to begin on the morrow. Next day, when the
Prophet heard that the Roman troops had returned, he also
gave the order for return ; his followers urged a pursuit,
but the Prophet would hot permit this as he said the king of
Rome had shown his excellence in letting^his movements

230 THE ARABIAN PROPHET

be dictated by his conscience, and he had hopes of him in
the future. Besides this, it was the month when war was
forbidden, and as the Roman king did not attack, the
Moslems must not fight. " We came out," said the Prophet,
"because they threatened to encroach on my kingdom ; now
they have retired', why should I advance?" So they
returned to Medina.

Several marvellous occurrences took place on the expedi-
tion to Tebuk, some of which are here mentioned. One
evening the warning was given that a fierce wind was
coming and nobody could stand alone, but they must all
hang on to each other ; this wind came during the night, and
two men who went out alone were carried away to Mount
T'ai.

While travelling, on one occasion the water gave out;
the Prophet lifted up his hands and prayed, and before long
clouds came followed by rain and all the troops had water
to drink and the vessels were filled, yet the road was not
-wet!

The camel of the Prophet strayed and could not be
found ; some scofifers said it was strange that the Prophet
knew the affairs of heaven above but did not know where
his camel was I This was reported to the Prophet who
said that God knew, and added that the camel would be
found fastened to a certain tree in a certain thicket near a
certain stream, which proved to be correct.

A plot to assassinate the Prophet as he returned from
Tebuk was exposed by the Prophet who, at a long distance,
saw, and had arrested and killed, twelve men who were
lying in wait.

Khalid secures the submission of Duma.— Okeidir,
the king of Duma, had been incited by the king of Syria to

SUBMISSION OP- DUMA 231

attempt to cut- off the Moslems on their return from Tebuk,
and on hearing of this the Prophet sent Khalid with four
hundred and eighty horsemen to put to flight the soldiers
of Duma. As the Moslems approached, the ambuscade of
Duma retired into the city, the gates of which were closed.
OJceidir was fond of hunting the wild cow, and on hearing
this, Khalid planned to stay around the city in the hope of
capturing someone from it; that evening the king was upon
the city wall when he saw what he took to be a wild cow
near the moat, and in glee he seized his bow and arrows and
hurried o'ut, only to fall into the arms of Khalid; his
followers, not knowing whether there were many or few
soldiers outside the city, hurried back inside and closed the
gates. Khalid bound Okeidir and led him back to the
Prophet, promising that he should not be killed, at which
the captive was so moved that he promised, if released, to
get the whole city to submit to the Prophet. Khalid trusted
him, and the result was that all the city submitted, procuring
their ransom by two thousand camels, six hundred horses,
four hundred suits of mail, four hundred spears and two
thousand bows and arrows. The Prophet was rejoiced at
this result, and commended Okeidir, who also thanked him
for his goodness, and straightway repeated the creed and
entered the Faith. Okeidir was appointed king of Duma,
and richly rewarded. Moslems were appointed to teach the
book and the ceremonies, and the Roman Catholic church
was made into a Mohammedan mosque.

Rewards and rebukes. — The day after the warriors
had returned to Medina the Prophet called an assembly at
which he commended those who had taken part in the
expedition, and soundly rebuked those who had feared to
join or been unwilling to contribute to the expenses; for-

232 THE ARABIAN PROPHET

giveness could be obtained by some of these on certain
terms. The multitude was much distressed and many
bowed to the ground and besought the Prophet to pray that
they might be forgiven. An appended note says :

" The expedition to Tebuk was the most difficult of
all the expeditions; the distance was great, it was very
hot, the people were mostly poor, it was the beginning
of harvest, and finally, the Roman soldiers were very
valiant and were feared by all. And then the expedition
returned without having fought a single battle, so that
there was no glory and no plunder ; the troops had all
the trouble and there was great expenditure, more
than in other cases and with less result, so it could not
be other than that some of those who went complained,
and those who did not go slandered, while some who
had given their wealth to help were secretly sorry that
they had done so. But it was all of God's ordering,
and not the personal idea of the Prophet ; it had good
effect in sorting out the true and the false, the public-
spirited and the selfish, and in calling forth this rebuke
from the Prophet leading to the cessation of abuse and
the repentance of the' selfish."

Death of the king of Abyssinia. — The king had
succeeded his father and grandfather in ruling the country,
and he treated his people well; he was a foUower of the
Faith, and a protector of those Moslems who migrated to
his country.' The night before his death he admonished his
sons and ministeirs that they should always be true to the
Faith and protect Mohammed and his followers, and not
allow anyone to encroach upon the two forbidden states,
Mecca and Medina. When the Prophet heard of his death

ABU BEKR LEADS A PILGRIMAGE 233

he had an altar made, and led forth his followers and did
obeisance towards the south, and mourned for him.

Death of Um Kulthum. — In the eighth rnonth of this
year Um Kulthum, daughter of the Prophet, and wife of
Othman, died. Othman had first married Rokeiya, who
died about the time of the battle of Bedr; he then married
the third daughter of the Prophet, Um Kulthum.

Atou Bekp sent on the Pilg-rimag'e.-^The Prophet
decided that he would not personally lead the Pilgrimage
this year, but wait until the following year ; so he appointed
Abu Bekr to lead this time and act as his deputy. The
company was limited to three hundred men, and twenty
camels were to be sacrificed. On arriving at Mecca, Bekr
was to proclaim the command of heaven on four things, (i )
The worship of the One God; (2) that adhesion to the Faith
must be public ; (3) that the ancient ceremonies at the Kaaba
must be done away and new regulations followed; (4) that
only Moslems are sure to enter heaven. Abu Bekr followed
his instructions on this pilgrimage.

CHAPTER XIV

A. H. 10.

People of Nejran submit — Death of Ibrahim — Embassies
of submission — The Roman Emperor makes enqui-
ries— Three rebels punished — The Farewell Pilgrimage
of Mohammed — Fixing of the Pilgrimage rites.

From the time of the expedition of Tebuk, when the
Roman king believed the religion and led his soldiers back,
many states near and distant desired to come and see the
Light and pay court; the near ones came first bringing
presents and submitting; then those which were at a greater
distance came. Nejran was about one thousand li distant
from Medina; its king was a man of ability, who practised
good government. The Prophet sent Khalid to instruct
him, and the king led his ministers and people many miles
out to meet him, and after Khalid had remained there some
ten days the king led his ministers and elders and they
followed Khalid back to Medina, where they interviewed
the Prophet and entered the Faith. The Prophet compli-
mented them, and appointed the king to continue as king,
and sent the Helper 'Omar to help them in the study of the
Books and to receive the tribute. All the idolatrous
temples were destroyed and mosques built.

Death of Ibpahim.— Ibrahim, the son of the Prophet,
before reaching the age of two years, was taken ill, causing
much distress to his father; the child died, upon which the
Prophet wept sorely. Someone said to him that he had
prohibited weeping at deaths, but he replied that what he

234

DEATH OF IBRAHIM 235

had prohibited was the beating of the face and tearing of
clothes, and other extravagant demonstrations, and not
natural grief which was the expression of love. The
Prophet personally attended to the interment, and the whole
country condoled with him. In this month there was an
eclipse of the sun, and ten days later Ibrahim died; the
people said the eclipse was connected with the death of the
son of the Prophet, but Mohammed said it was not so;
eclipses of the sun and moon were ordinary occurrences
among the heavenly bodies, and had nothing to do with the
affairs of men. But eclipses of the sun and moon resembled
the beclouding by doubt of man's intelHgencc, so when
they occurred it was well to reflect and- worship, and pray
that sins might be forgiven and the original brightness of
intelligence be restored; hence the ceremonies connected
with eclipses.

Audiences and submissions. — Among those who
now paid court were the Ersang and the 'Amir, and the
king of Merhdi, whose conversation with the Prophet is
recorded, and who received an instructor to teach him and
his people more about the Eaith. King Saiwa made his
submission.

The Rulers of Hindustan visit Mohammed.— The
Prophet told his followers that Hindustan was an empire of
the south-east, distant over twenty thousand li; he added that
the Emperor was already on his way, with some of his
tributary kings, to pay court at Medina, and they should be
suitably met outside the city. When the Emperor saw the
Prophet he descended from his chariot ; Mohammed requested
him to remount, and the Emperor desired the Prophet to sit
with him, but he declined and sat on his camel, upon which the
Emperor also mounted a camel, and thus ihey entered the

236 THE ARABIAN PROPHET

city. The following day the Emperor and his twelve kings
had an audience, and requested to be taught; the Prophet
made a feast and treated them all as guests, and in the
course of conversation he asked the Emperor : —

"What is the religion of your country?"

" We have mixed religions," replied the Emperor.

" What do you mean by mixed ? "

" When the principles are not correct, then it is easy
for heresies to enter ; every man has his own princi-
ples, and every family its own learning, so religions
are many."

'' Have you not the books of the ancient prophets ? "

" Yes, but they have been corrupted, and the people are
easily deluded and do not know what they ought to
follow."

"You understand the doctrines," said the Prophet,
" and must surely know how these heresies come
about."

This was said to give an opportunity for the twelve
kings and those around to hear and learn; the Emperor
said : —

"India is the land where man's ancestor Adam first
descended; after the flood, the grandson of Noah,
Hindcsi the son of Ham, controlled the waters 'and
land, opened a country with frontiers, and there at
first they practised the religion of Noah, which was
the religion of Adam, After one thousand five
hundred years they practised the religion of Abraham,
which was also the ancient religion ; five hundred years
later they practised the religion of , Moses. Moses was
in Egypt, over forty thousand li distant from India,,

RULERS FROM HINDUSTAN 237

and books were rare, and traditions varied; it
was reported that Moses worshipped idols, so the
hearts of the people were disturbed ; but in reality he
worshipped the only true God. Those who lived in
the southern India (there were five divisions of
India, north, south, east, west, and the centre,
which was Hindustan, according to Arabic geogra-
phies), fell into the delusion of making images and
worshipping them, calling them " Fu " Buddhas, and
gods, forgetful of the true God ; this pernicious custom
spread over the whole land, deluding very many
people ; errors were handed down from one genera-
tion to another, until they became religions, and this
is the origin of the present heresies, and the reason
for the mixed religions."

The Emperor went on to say that he desired to escape
from heresies and to know the truth, hence his coming to
see the Prophet. Mohammed proceeded to explain the truth
to him, saying that the five commands of God were Recogni-
tion of God, Worship, Fasting, Alms-giving, and the
Pilgrimage. The Emperor was full of admiration and
performed obeisance to the commands. The Prophet gave
suitable presents to the Emperor and the kings, and ap-
pointed thirty of his followers to go with them to help them
in practising the Faith, and he personally escorted them
some distance from the city. On their return to their own
countries they destroyed the Buddhist temples and built
mosques, melting down the brass images to make utensils.

The Roman Emperor makes enquiries.— From the
time of his return from the threatened invasion near Tebiik,
the Emperor had been inclined to submit to the Faith, but

238 THE ARABIAN PROPHET

his ministers, being Christians, did everything they could
to oppose such a step. The Emperor decided to send an
€nvoy to make enquiries about certain things, including
the duties of kingship and the changing of the religious
principles of the past. The coming of the envoy gave the
Prophet opportunity to send a long letter to the Emperor,
dealing with these matters, and complimenting hifn on his
humility in being willing to ask for information. On
receiving the letter the Emperor declared that the doctrines
of Mohammed were clear, and his teaching was correct.
Punishment of rebels. — There were three men who
used to slander the Faith, and were much annoyed when
they saw the states coming to pay court, so they hatched
a plot of pretending, to come to coiirt bringing presents,
while one of them, Oerbe, was to have a knife in his sleeve
with which to assassinate the Prophet. When their arrival
at the gate was announced, the warriors all pronounced them
false, but the Prophet said they might be admitted; Amili
was first called in and commanded to kneel, and he then
professed his submission, and his readiness to be of service;
asked what he could do, he said that he could be the
Prophet's second. Mohammed said that he had received the
command, and. there was no second. Amili said, "You
can attend to the city, and I will attend to the country."
The Prophet smiled and repeated part of the Koran and
said that all power must be ascribed to the majestic and only
God, and no banner could be given to one who was not fit
to be a general. When Amili retired, Tufeiliehdz came in
and was commanded to kneel; asked why he had come, he
said he had come for no other purpose but to submit to the
Faith. The Prophet commanded him to repeat the creed,
which he did, and then retired. Oerbe was then called in

A PLOT TO Kilvlv MOHAMMED 239-

and Omar was commanded to hold his two arms while h6
knelt down; on -being asked why he had come he replied
that he had come to submit to the Faith. The Prophet
asked him what was the meaning of the knife up his sleeve,
to which he replied that it was for protection on the road.
The Prophet then showed that the plot to assassinate him
was known, and that as God had given him the command to
propagate the Faith, so He protected him. He then told
Omar to kill Oerbe, and expel the other two, who fled
igriominiously out of the city, and then turned round and
loudly cursed, vowing that they would gather troops and
level the city of Medina. A few days later these two men
led some soldiers and they again indulged in cursing when
suddenly a bird in passing struck with its wing the throat of
Amili who fell down to the ground ; his neck developed a
tumour and he hastened back to camp for relief, but the
tumour burst and he died. Tufeiliehdz came again with
soldiers, but fire broke out in their camp, and in the effort to
save things, he was burned to death. The Prophet com-
manded that his calcined body should be buried along with
the burnt camels and horses, in the outskirts of the city.
The Farewell Pilgrimage of Mohammed.— The
Prophet had sent a despatch to say that all who were within
ten days' journey and wished to make the pilgrimage, should
gather together at Medina and proceed in company, starting
on the fifteenth of the eleventh month. The Prophet rode on
his camel, the Faithful following, mounted or on foot ; on the
twenty-fifth, they arrived at Halifah, a few miles from Mecca,
where the. Prophet took the vows of the lesser pilgrimage,
bathing, combing his hair, anointing himself and being clad
with the pilgrim's garb (Ihram) , after which he performed
worship twice and went forth chanting. The multitude took

240 THE ARABIAN PROPHET

the vow according to the rules, but they did net know that
the Prophet was going to perform both the lesser and the
greater pilgrimages, and most of them had brought no sacri-
ficial victims with them. On arrival at Mecca the Prophet
entered the sacred'^ building, touched the black stone, and
went round the Kaaba, three times quickly and four times
slowly, each circumambulation being round the ancient
foundations which are a little wider than those of the Kaaba
as it stands. At the Place of Abraham he loudly recited
from the Koran, " Take ye the station of Abraham for a
place of prayer," and then he worshipped twice, during the
first time repeating a chapter from the Fatiha and a chapter
from the Kuliya, and during the second time, repeating a
chapter from the Fatiha and one from the Kulif u. When
this worship was finished he again touched the black stone,
then went out of the Safa gate to Mount Safa, loudly
reciting "Verily Safa and Mervva are the signs of God."
Having mounted the summit of Safa he turned towards the
Kaaba and prayed, then descending the mount, he ran towards
Mount Merwa, passing over the stream, then slowly ascended
Merwa where he did the same as at Safa. The journey
from Safa to Merwa was done quickly seven times, and
finally, on Merwa, he was released from his vow and
changed clothing ; he then proceeded to take the vow for the
greater pilgrimage. The multitude thought this strange
but the Prophet told them that as he was about to perform
the greater pilgrimage he must needs perform the lesser
first, and this was to be the perpetual rule. The Prophet
then set out on his camel towards Mina, reciting the proper

I. ^ M, and ^ ^, mean literally "forbidden " building or
ground, but the meaning is " sacred " and not actually proliibited.

CEREMONIES OF THE PILGRIMAGE 241

prayers; the rest of the day being spent at Mina, where the
fifth period of worship was observed, after which there
was a little rest during the night.

At sunrise the next day he passed on to Mount 'Arafat
and in the afternoon reached the stream besides which the
noon and afternoon prayers were said both at one time;
after which he rode on his camel to ' Arafat, on the summit
of which he turned towards the Kaaba and prayed. A3
the sun went down he commanded Osama to mount with
him on the same camel and they passed on quickly to Muz-
delif a, where they performed the sunset and evening prayers
both at one time ; the people were then told to rest awhile.
The next morning, before the sun appeared, they went to
' Akaba and threw stones seven times, each time nine stones,
and at every throw they recited " Takbir ' ' ; from thence
they went to Mina to sacrifice the animals, the Prophet
himself taking part in the killing, until six hundred- and
thirty camels had been slain, then Ali was commanded to
slay the rest, the total being one thousand camels. From
every camel a slice of meat was taken and cooked in a
caldron, the Prophet first tasting, then commanding the
multitude to eat.

After this the Prophet rode to the sacred gate and
alighted from his camel and went round the building, per-
formed the noon worship, and finished off by drinking of
the water of Zem Zem.

All the Faithful saw that the rites and ceremonies had
been completed and all done with sincerity, decently and in
order; and as they remarked how well the Apostle of
heaven had done things, they queried how anyone coming
after could possibly fulfil the requirements; the Prophet
said : "I am leaving behind me a precious thing, and all

242 THE ARABIAN PROPHET

who guard it will certainly be kept from losing the path ; I
refer to the Koran. O my followers, if people ask you
what my actions were like when upon the earth, what will
you answer?" They replied: "Your disciples will bear
witness that the true Apostle of heaven has fulfilled his
mission, with loyalty to God and love to men ; that he was
of the utmost benevolence and virtue, of great mercy and
compassion, pitying and caring for all." The Prophet
pointed upward, and downward, then towards them all, and
said, " God is witness."

CHAPTER XV

A.H. lO-II

The spread of Islam to distant places — The Pretender
Museilma — An expedition to the Roman frontier.

A Roman Minister of State suffers for tlie Faith.
— Feierwa was a learned and talented minister of the
Roman empire, who originally belonged to the Christian
religion; hearing of the Prophet's teaching, he wished to
submit to it. He mentioned the matter to the Emperor who
agreed, but suggested waiting ; but though the Emperor was
at one time much attracted to the Faith, he afterwards
changed and disliked it, and when he went so far as to
prepare an attack against it, the minister would not delay
any longer, but sent a messenger to_ the Prophet, asking
instruction, and also sending a present of one hundred
pieces of gold, one hundred pieces of satin, and four each
of white camels, horses and asses. The Prophet sent a
reply, and rewardedjhe messenger with twelve pieces of
gold, and twelve thousand pieces of silver, four pieces of
satin and eight pieces of cloth. When Feierwa received
the letter he was very pleased, and while outwardly serving
the Emperor, he inwardly served God, and called Him the
King of kings and Lord of lords. Someone reported to
the Emperor that he was disloyal, and secretly communicat-
ing with foreign countries, so he was cast into prison where
he died.

The king- of Kulier submits.— Kulier was a great
country to the north, whose king was very eminent, a man

243

244 THE ARABIAN PROPHET

of great intelligence, governing with good principles; he
belonged to the religion of the Jews or Christians. This
king so won the hearts of his people that they used to
worship him morning and evening. The Prophet sent a
messenger with a letter to teach him about the Faith, and
after some discussion he believed, and gave up his previous
religion; he led his wives and concubines and ministers to
Medina to give thanks and to enter the Faith. He enquired
about the duties and responsibilities of kingship and the
Prophet gave him good instruction, among other things
saying that the king is as the shadow of God, find if he does
a single thing contrary to what is right, he is at fault; the
king is the servant of his people, and if one man does
wrong the king is responsible. The king is the vice-gerent
of God, and while wielding the power he should practice
the virtue of God ; he should show benevolence by a wide
generosity, and show mercy by being sparing in punish-
ment and moderate in taxation ; the wicked ofifenders should
be put to death, and the rebellious punished so as to main-
tain dignity and majesty and to make clear what is advanta-
geous and what is otherwise. Correct learning should be
encouraged and heresies differentiated. After hearing this
and other instruction, the king thanked God that he had
been so privileged, and he begged a copy of the Canon of
the rites and ceremonies that they might always be properly
observed ; the Prophet gave him a copy.

In the time of Omar this king led his ministers and
eighteen thousand of his people to Medina to enter the Faith,
and he released four thousand slaves. He confessed to
Omar that he was troubled about the sin of having permitted
his people to kotow before him, and enquired if this might
be forgiven ; asked if he still permitted this, he replied that

A STRANGE TRADITION 245

he had not done so since he received the Prophet's instruc-
tion, whereupon Omar said that his prohibition showed
repentance, and he would be forgiven ; the king was rejoiced
and in gratitude released other four thousand slaves.

The king of Egypt makes enquiries.— Egypt is an
ancient empire in the west. After the flood, a grandson of
Ham received the command of his grandfather to adjust
the land and water, and a country was established. After
twelve hundred years Joseph governed the land and the
people knew to follow the religion of God ; four hundred
years later Moses punished Pharaoh and revived the correct
religion, and over six hundred years later David and Solo-
mon extended their kingdoms to embrace all places under
the sun. More than eleven hundred years later Jesus
lived and taught, and the arch-adversary Judas collected
seventy thousand men to go and kill Jesus, who went into
the country, where Judas pursued and entered into the
building where he was; then the Lord manifested his great
power by taking Jesus up to heaven and transforming the
appearance of Judas to be like that of Jesus, so that the
pursuers took and crucified him, after which his original
likeness returned and they were alarmed at having com-
mitted the crime of killing their leader. An evil spirit
started the saying that the two men were really one man
who could change his appearance, and could take upon him
the sins of men and forgive them.

When the Emperor of Egypt heard of the killing of.
Jesus he quickly sent soldiers to punish the adversaries but
they had fled; in course of time their false sayings and
heresies became a religion which was largely believed in the
Roman empire, and especially in Syria. When the Emperor
of Egypt saw that Rome and Syria were planning to attack

246 THE ARABIAN PROPHET

Mohammed he secretly sent a messenger to Mecca and
Medina to find out about the doctrines of the Prophet, and
finding that they agreed with those of Jesus and of all the
ancient prophets, he sent an envoy with presents to ask
about the duties and responsibilities of emperors and kings.
The Prophet sent a reply, much on the same lines as the
one to the king of Kulier, but fuller, and quoting the exam-
ples of David and Solomon.

The EmperoF of China sends an envoy.— In the
second year of Mohammed's commission as Prophet, the
Emperor of China had sent an envoy, and the Prophet sent
Saad Wakkas back with him; the Emperor built a mosque,
and Wakkas returned to Arabia. Now, after more than
twenty years, another envoy came to the west; this was in
the time of the Emperor Yang Ti J^ ^ (a.d. 605).^ At
this time the Emperor had unified the empire and he wished
to know about neighbouring countries. The Prophet first
enquired of the envoy if there was not some remissness
in the government at home which permitted time to be spent
in coming so far as Arabia; but in the end he again sent
Wakkas to China, saying that as some who had gone before
had not returned, they must now be increasing in numbers
and it was fitting that they should be taught the Canon and
instructed in the rites and ceremonies. "If the Emperor of
China asks you what I am doing," said Mohammed, " tell
him that I am engaged in the work of transformation at the
command of Heaven, promoting the correct and destroying
the false, abolishing idols and images and leading to the
worship of the True God ; I am daily busy with the affairs
of the people, denying myself in every way for the general

1. Another anacbronism ; see note i, page 20, and note i, page
46. See Appendix i. for further account of Wakkas.

ADVICE TO CHINESE EMPEROR 247

good. If he should ask you about the duties of an emperor
tell him to act in accordance with the will of Heaven and to
follow the examples of the prophets and pay due respect to
worthies ; be as a parent to the people, exercise wide benevo-
lence, and let laws be correct and forbearing; but let the
wicked be sought out and admonished ; there should be daily
self-examination, and also investigation into the misfor-
tunes of the people; there Should be no covetousness or
oppression, power and position should be lightly regarded
in comparison to the importance of the welfare of the
empire ; let all selfishness be set aside, and follow that which
is virtuous and good."

The Emperor of Persia seeks instruction. — The
Persian empire was on the east of Arabia; it had very
many tributary states over a wide area. The Emperor led
several tens of his tributary kings, with precious things and
camels and horses as presents, to interview the Prophet and
enquire about the duties and responsibilities of emperors and
kings. The Prophet gave much excellent counsel and in-
struction, for which they all thanked him, and they wrote it
down in books for perpetual admonition.

The king" of Ifulike sends an envoy to make
enquiries. — Ifulike (? Africa)^ — ;11 a ;fe is a country ad-
jacent to Egypt ; its people were originally Egyptians.
When it was supposed that Jesus had been put to death, the
king of Egypt intended to punish the murderers who fled to
this place and established a state, which had now been in
existence six hundred years, and had a great capital in the

I. This seems like a transliteration of "Africa" ■which has
not hitherto been mentioned, as a whole, in the book. Parts of the
African continent have been referred to, and it may be that some
part of the North-African coast is here referred to; I am unable 'to
identify any particular country under the Chinese name given.

248 THE ARABIAN PROPHET

west. The king and people of this country all firmly
believed that Jesus and Judas were one man, and they
further regarded him as the lyord who created heaven and
earth, who had assumed the form of a man, and could
forgive men's sins and save men; they made images and
worshipped them like people worship idols and Buddhas;
they were known as Nazarenes, that is. Christians. Having
heard about the Prophet and his teaching, and being in
uncertainty what to do, the king of Ifulike sent a messenger
to make enquiries about the origins of creation, so as to see
whether what he said was true or false; and also to enquire
about the changes made, in order to judge whether his
teaching was correct or not. The Prophet knew of the
envoy's coming, and that the questions were being put to try
him, but he carefully answered the questions and told of the
six days' creation, and also about the one hundred and twenty-
four thousand prophets and the one hundred and fourteen
sacred books. He controverted the saying that Judas and
Jesus were the same man, and showed that Jesus was an
Apostle of God but not the God of creation; Jesus could
only be considered a prophet and was not God; to force such
an interpretation of Jesus was not correct teaching; to
worship only one God gave no opportunity for heresies to
enter, and to follow only one book (the Koran) would
make it difficult for errors to be retained. Then followed
an exhortation to the king.

The king of 'Amir comes to Court. — 'Amir was
a tributary state of Yemen, the king . of which led two
hundred of his ministers and people to the Court at Medina
to interview the Prophet, where they set forth their doubts
and questions, to which the Prophet gave satisfactory
answers.

A RIVAL "APOSTLE" 249

The Pretender Museilima. — Museilima was a man
of Surname ( PYemama ) who from his youth had been
known as an exaggerator. In the previous year he had
been to Medina and entered the Faith, and on returning to
his country he had rebelled and given out that he himself
was an Apostle of Heaven; he sent a letter to the Prophet
saying: "The Apostle Museilima to the Apostle Moham-
med; you should know that while half the empire^ belongs
to the Koreish, half also belongs to Sumame ; why are the
Koreish so stiff-necked as not to recognize this?" The
Prophet said to the messenger:

" Do you know that I am the Apostle of God? "

" Yes," answered the messenger.

"Do you know that Museilima is a disorderly robber ? "

(or rebel.)
" He, also, is an Apostle of God, the second in honour

upon earth."
"An Apostle of God should have proofs, and not falsely
proclaim himself ; I will not behead a messenger,
but get you quickly back and tell your rebel master
to make haste and repent and acknowledge his
stupidity, or he will soon lose his head."
The Prophet gave a letter to the messenger in which
he said : " The Apostle of God, Mohammed, notifies the mis-
taken and reckless Museilima, that he should be aware that
the empire'^ belongs to God, and God gives it to the right
man; only one who is watchful and sincere can bear the

I. 3S Ti " T'ien hsia," is used for the whole earth, and also for an
empire, particularly China; as the characters are used in connection
with several of the empires referred to, they apply to the particular
dominion under consideration, and in this case presumably refer to
the Moslem dominions at the time when they were used.

250 THE ARABIAN PROPHET

proper fruits; but you are a miserable deceiver aild
mischief-maker and the wrath and punishment of God
will surely come upon you and your followers ; you should
prepare for this." He then sent Khanifa with troops to
punish him.

Osama commanded to attack the Romans. — From
the time when the minister Eeierwa entered the Faith and
died in prison, many of the ministers and people of the
Roman empire wished to rebel against Heraclius and sub-
mit to the Faith ; but the Jews and Christians continued to
spread slanderous reports, and urged the king to send
troops to punish Medina and exterminate the Moslems
that the people might have peace and not be thinking
about outside matters. Heraclius had doubts about their
advice, but in the end he began to prepare his troops.
When the news reached the Prophet he commanded Osama
to lead fifty thousand men to attack the Romans, giving him
instructions to first capture Anba ( ? Obna) , an important
point on the frontier, and then attack the enemy but not
seek to killthe king or ministers or people; only capture the
Jews and Christians alive and bring them bound that they
might be slain at Medina. The Prophet personally made a
banner which he gave to Osama, but said he feared he
would not see him again nor hear the shouts of victory on
his return; then he wept, and Osama begged him to be
comforted, saying that by God's grace he would be back
again with the troops within the month.

When the troops were about to start, the Prophet
himself went a short distance with them and gave his
injunctions to Osama, saying: ' You are going in the
name of God, and are fighting for the religion of God;
first try methods of persuasion before resorting to

MOHAMMED QUELLS DISAFFECTION 251

arms ; if the people are obstinate and will not yield to per-
suasion,'then your killing them will be quite in accordance
with the principles of Heaven and the feelings of men."
Osama did obeisance, and that day the camp was formed at
Jurf, a hill to the north-west of Medina; Abu Bekr, Omar,
and other noted leaders were of the company. There was
some murmuringbecause the young Osama had been appointed
leader, and when the Prophet heard of it he was angry and
hastily slipped on some clothing and went out to rebuke the
grumblers and justify his action in appointing Osama on
the ground that these matters were all of the will of God ;
Osama inherited the skill of generalship, besides which he
wanted to avenge the death of his father Zeid, who had
been killed at MCita; therefore he was given the command,
despite his youth; those who talked wildly and ignorantly
would be beheaded ; the slanders then ceased.

CHAPTER XVI

A.H. II

(June, A.D, 632)
Sickness, parting injunctions, and death of Mohammed.

The Prophet ill at ease. — On the day that the
Prophet saw Osama start with his troops, he became unwell
with fever ; he had previously gone out at night to visit the
burial ground near Medina, after which he was conscious of
a headache; and after hurrying out carelessly clad to re-
prove the murmurers against Osama his fever increased and
headache became more violent. He was in Meimuna's
apartment at the time, but he passed over to Ayesha's room
where he heard Ayesha complaining of a headache, so he
returned to the room of Meimuna. The headache getting
worse, in the evening he went again to Ayesha's apartment
where all the wives gathered to him and he told them he
was very ill and had received the command that he was
about to die, whereupon all the wives wept. Ayesha com-
plained about her severe headache, so the Prophet told her
to come near him and. he touched her head with his hand
and straitway she was relieved. Someone remarked that
he could heal his wife's headache by a touch of the hand,
what about his own headache ? The Prophet replied that
in his wife's case she sought to be cured ; but he had received
command about his sickness, and if he sought to be healed
it would be fleeing from the will of God. He also said,
"I have often exhorted others to think of death, and
if I now seek healing it will be as if I wished to avoid
death."

252

I^AST ILLNESS OF THE PROPHET 253

At this time the Prophet freed all his male and female
slaves, in all forty persons. He also gave away his pos-
sessions ; his wealth had been in three portions, the public
funds, his private purse, and that which belonged to his
nine wives ; apart from the public funds and his wives' por-
tions, he gave to the poor all he otherwise possessed. There
had been left in Ayesha's keeping seven pieces of gold
which he remembered and called for ; six pieces were given
to him, Ayesha requesting that the other piece might be
kept for expenses ; but the Prophet said he could not doubt
God so as to want to have money in his possession when he
died; he then gave all the seven pieces to Ali to distribute.

Injunctions. — When the Faithful knew that the
Prophet's sickness was serious some requested to go in to see
him ; the Prophet said that , he had something to say to
them all, and calling Al-Fadl to assist him, he came out ;
Abbas led him to the mosque where he sat upon the last
step of the pulpit while all gathered round to listen. The
Prophet composed himself and lifted up his head and said;
"Praise be to God, the creator and sustainer of all things ;
all things perish, God only excepted, and all things have to
submit to His will. I admonish you not to forget death, which
is the common road of all men, even the best of men ; Adam
could not avoid death, nor any of the , ancient prophets, nor
emperors, nor kings, neither can L" He exhorted that the
Refugees and Helpers should be well cared for, and that all
the followers should observe God's commands in all things,
and follow the example of the prophets, and avoid heresies;
he then continued : " I am about to take a long farewell
and go on the road ahead of you ; in travelling one must
have road money and the road money of the other world is
good deeds in this world. My followers! there is a road

254 THE ARABIAN PROPHET

by which to revert to the Truth and there are successive
steps by which a man approaches to God. The Book says
that the creation of heaven and earth showed forth God's
power, and the creation of men and spirits manifested His
complete character. Man is the most noble of all between
heaven and earth, and the most spiritual and sentient of all
things; he must know God in order to find the Way, and
must be in accord with God in order to walk in the Way
and perform its requirements ; then he must manifest God
in order to complete his following of the Way. All men
may do this, and all men can rise to the character of prophet
or saint ; there is no other way to come near to the exalted
character of God but by being in accord with God and
walking in His Way."

The Prophet subsequently called together the scholars
and gave special admonition to them ; and in like manner he
admonished in turn the officers and seniors, the rich, the
farmers, merchants and craftsmen. His strength was now
failing, and he retired to his room for a brief rest, then
called for the Refugees and Helpers to whom he gave
admonition,

Restitution made. — The day following the admoni-
tions, the Prophet commanded Al-FadI to assist him to the
mosque where he sat on the last step of the pulpit and
summoned the Refugees, Helpers, soldiers and people to
gather together at the mosque and he addressed them say-
ing: "The sins of this life will be punished hereafter and.
those who have been wronged here will be requited here-
after; I am now about to leave you, and I ask that any whom
I have wronged, or to whom I owe anything, will come
forward and let me make restitution; let nothing be con-
cealed, and then by settling matters now 1 shall escape future

CONFESSION OF FAULTS 255

retribution." The listeners wept, but none came forward
to answer. At noon he returned to his room and after
performing the afternoon worship he went forth again and
squatted on the pulpit and weepingly addressed his followers,
saying: "I have only this one occasion of repentance
(Taubah) and if out of consideration for me you conceal
anything, I shall carry my sin away, with me." The
Faithful wept and replied that he had no sin and that he
might be at peace ; his brilliance was such that any little
speck there might be was of no account. The Prophet then
said : ' ' There is no man who has no sin ; there are differences
in degree, and in openness or concealment; but there is no
sin greater than to say one has no sin. The judgements of
Heaven are just, whether towards the prophet and saint or
the common person; the least bit of good done is observed,
and so is the least bit of evil ; the good will surely be re-
warded, and the bad will as surely be punished; can you
protect me from these judgements by simply saying that I
have no faults ? it is better to deal frankly to-day and leave
nothing for the future."

One man stepped out and said that the anxiety of the
Apostle of God about his sin showed that he was without
fault; but at such urgent entreaty he would remind the
Prophet that on one occasion he borrowed three coins from
the speaker to give to a beggar : the speaker had considered
that as it was given in charity, it need not be repaid. The
Prophet was pleased and directed Fudsaili to repay him the
three coins. Then presently a camel-driver named Chabier
stepped forward and said that seeing the Apostle was so
insistent he would mention that long before on one occasion
the Prophet, while whipping a camel, mistakenly whipped
the driver. The Prophet said it was so, and told the driver

256 THE ARABIAN PROPHET

to whip him in requital. Those standing by were roused up
at this and were about to seize Chabier but the Prophet
forbade them ; he then told Bilal to hand a whip to Chabier
who remarked that he had been whipped on his back, at
which the Prophet turned his back towards him. Chabier
said that it was hot weather when he was whipped and he
was bare-backed, §o he asked to have the bare back pre-
sented to him ; at this the bystanders were angry and seized
their weapons to kill Chabier, but the Prophet said to them:
" If in your zeal to save me from present pain and shame
you cause me to have endless shame and pain hereafter you
do not really love or respect me." He then removed his
clothing and exposed his back and, on approaching, Cha-
bier saw the Seal of the Prophet (a mole) , whereupon he
cast down the whip and embraced the Prophet's knees and
cried out with tears : " O Apostle of God, most benevo-
lent, vjrtuous, merciful and loving, how dare I do such a
thing ? I have heard that the Prophet's body bore a flesh
mark in proof that you are superior to all other men, and
that all who see it will be blessed eternally with heaven's
happiness." The Prophet had previously said that all who
saw the sacred Seal would never meet the punishment of
fire, and this requiring him to undo his clothing was an
opportunity for all to see it together.

When the Faithful saw the Prophet so solicitous about
himself, they were moved to think about their own sins,
and confessed thefts and treacheries, drunkenness, gambling,
malicious speaking and back-biting and other sins, and
sought forgiveness. The Prophet mentioned some sins
which could be forgiven and others for which there was no
forgiveness ; he also said that unless repentance was sincere
there could be no expectation of forgiveness, and that true

APPOINTMENT OF ABU BEKR 257

repentance lay in not committing the offence again. Omar
requested the Prophet to pray for them all, then asked if
God had signified that He had forgiven them; the Prophet
said that he had prayed for them, and they were forgiven,
and he then added: " Omar, you should know that those
who are able to repent have not great sin, while the sin of
those who are boastful and proud is by no means small.
Repentance is of the nature of Adam whom God forgave ;
but boastful pride is of the nature of the Devil (Iblis) whom
God does not forgive."

Abu Bekr appointed to conduct public worship, —
When the Prophet's sickness was such that he could not
go to the mosque, he ■ appointed Abu Bekr to lead the public
worship ; Ayesha privately said to the Prophet that Bekr was
a tender man much affected by sorrow and he should not take
the Prophet's place, but the Prophet did not answer ; then
Ayesha talked with Hafsa to the same purpose, and added
that Bekr's voice could not be heard, and it would be better
to change and appoint Omar; Hafsa made this request to
the Prophet who was annoyed and said that his wives had
their wifely abilities but knew nothing about these other
matters. That same day he commanded the son of Abu
Bekr to proclaim, and to put in writing to give to Bekr,
that all things connected with the government of the state
and of the religion, were to be decided by Abu Bekr ; and
the Refugees, Helpers, members of the Prophet's family,
and people of the state, recognized Bekr as Caliph, succes-
sor to the seat of the Prophet. On one occasion Bilal gave
the call to prayer and the Prophet said to Dsunerdsu that
they should all go to worship; Dsunerdsu came out and
told Omar that the Prophet had commanded him to lead
the worship and Omar began to do so, but when the Prophet

258 THE ARABIAN PROPHET

he^rd his voice he sent word for him to stop and again
commanded Abu Bekr to lead. Omar asked Dsunerdsu if
the Prophet had really commanded that he should lead, to
which Dsunerdsu replied that he had not, but that D?unerdsu
personally wanted him to lead.

Bilal went to see the Prophet to ask him about ceremo-
nies, and the Prophet commanded that Abu Bekr was to be
the Imam (leader). Bilal entered the mosque and told Abu
Bekr that the Prophet had commanded that he be the prince,
and on hearing this Bekr wept sorely and fell down to the
ground in a dazed condition; the Faithful sympathized and
assisted him to arise, then he conducted the worship.
When the Prophet heard the sounds of grief he enquired
what was the cause and was told byFatima that the Faith-
ful wished to see his face again and grieved because they
could not ; the Prophet then told Abbas and Ali to assist
him, and he entered the mosque and joined in the worship,
at the conclusion of which he told them that he had com-
mitted them all to God, and as they were watchful over
themselves they would receive the protection of God; he
also told them that Abu Bekr was his successor, as he was
about to leave the world. Then he was assisted back to
his room.

Death of the Prophet.— From the twenty-sixth of the
previous month down to the evening of this eighth of the
month (the third month), the headache had been getting
worse, and now he commanded that seven pitchers of water
should be poured over him by Ayesha as he sat in a bath-tub;
he remarked that all his life he had not required anyone to
help him in bathing, but now in sickness he must do so.
Afterwards the heat of his body became such that his skin
felt to the touch as if it was burning ; the Prophet said that no

w

^ -^

H

'■O

•=3 »*

^^n

if

i^l

~ri:»\

^ A

;4p it
■K.

•A

? -f ^

'4' ^i4

4^

jit

K A.

^ S? Jo "^

^ i$, ^ -tK-
^ -i« .«S. .|i

M >i fit,
;* 3 /i

Dt ^
•?.p jSj A

"/) % f-

151

* JSJ. -la

■ \ h

t

-if/*

4 C t'c f 1A.

♦A. >. ^ t ff 3
iii ^ -ft 1' a

/I. ,^ "Ip i^
f f * f?

-* tt -f' -
;4 ». -*• -^i.

4 -«■ * fA

i^ -^ 41- A.

,h •# ifel y
4S- *g -^ An.

4 ^ ^ *^
1.?- -S" ih >^

^ 4. .'I ^

4 ^ f

•« + 4.
*% <» ^1
■fH A ^

il '3 v»
,1) '^ ^^

*> i4 -tj

^^^ <;g ^•
M ''i ^

$i 'i !k
A >f iV

>^ a ft

n *} I:

T^ :t ^1

m ^» &

ih *-

^ ,4

-ta- ^^
< *c

^i &

^^

% K

^S

I

a
ill
L

-if

%■ % *L

^g A. /^

iK f/i >Sfc.

;►!- fJj Sf'

1* ^ ifr

^ Jv -T'

-f'T
;«^

^-

{i it

K '

t

13)
It

it

Parting injuncitons of the Prophet.

PARTING INJUNCTIONS 261

people had more violent sickness than prophets, and no
prophet ever had a more violent sickness than his ; but the
greater the sickness the greater the reward and he looked for
all the more blessing from God. The pain in the head and
side was such that the Prophet sometimes swooned, and on
seeing this the wives consulted and put drops of medicine
to his nostrils to revive him; when he became conscious
he enquired about the medicine used, and commanded
that all his wives should also take the same drops to their
nostrils.

The Four Companions were called and given parting
commands, and the Refugees and Helpers were gathered out-
side; Osama came from the camp and begged an interview,
during which the Prophet lifted his hands towards heaven
and prayed in silence, after which he touched the shoulder of
Osama who secretly understood his meaning, and went back
to the camp where he told the soldiers that they might go in
turn into the city to see the Prophet. The Prophet called
his followers to the head of the bed while he personally
wrote a will ; Omar said that as he was so ill he had better
rest; there was the True Classic (Koran) which would be
all-sufficient for their teaching; the others joined in urging
the Prophet to rest and not trouble about further injunctions.
The Prophet replied that injunctions helped to avoid later
discussions, and to write things down would avoid disorder
which might otherwise follow ; the Koran was the Law, and
the teaching of the Prophet was the rules ; the Law without
the rules would not be clear, and the rules without the Law
would be of no use.

The next day, in the afternoon, the Prophet asked for
a tooth-brush and some were offered by those around ; he
took one, then looked at Ayesha, who understood the glance,

262 THE ARABIAN PROPHET

and as the brush^ was too bard, she chewed it a little to
make it softer for him to use ; he asked for a basin of water,
in which he dipped his hands, then rubbed his face, and with
a loud voice exclaimed: "Lord, Lord! help me to pass
worthily through these agonies, and take away my anxieties
of mind; Thou, alone, can do this so that nothing harmful
remains." Many hands then rubbed him, while he repeated :
"There is no deity but God, the True God"; he then
closed his eyes and died.

Osama gathered the troops together and entered the
city and planted a large flag near the door of the Prophet's
house; and in obedience to the bequeathed command, Abu
Bekr succeeded to the seat of Mohammed.

On the death of the Prophet, Ayesha brought out an
upper and a lower garment, and lifting them up for all to
see, she declared that the Prophet had died in these gar-
ments. The Prophet was exactly sixty-three years of age
when he died ; he was born on the twelfth day of the third
month and died also on the twelfth day of the third month;
he became the Prophet at forty years of age, then lived a
further thirteen years at Mecca, followed by ten years at
Medina after the Hegira. On the day when he arrived at
Medina heaven and earth were lighted up ; on the day when
he died, heaven and earth were in darkness.

When the Prophet died all the people wept ; then Omar
arose and said that the Prophet was not dead, but like Moses
he had gone into the mountains away from his people for a
few tens of days, that was all; and if anyone dared to say
that he was dead, he would have his tongue cut out. An-
other disciple said that it must not be said that the Prophet

I. The Miswak, Toothcleaner, was made of wood, split to make
it supple.

DEATH OP MOHAMMED 263

was dead ; those who dared to say this would be beaten on
the lips. Abbas said that the Prophet slept, even as all men
sleep; but though he might be buried, God would surely
remove the soil and take him out.

The people enquired of Abu Bekr whether the Prophet
was dead or not, and- he replied, " Everything perishes
except God alone, and He is eternal."

One of the disciples had previously asked questions of
the Prophet as to the rites and ceremonies suitable in con-
nection with death and burial, and now this person was
asked to advise and direct as to what it was proper to do ;
with regard to the place of burial, this person said he had
not heard anything from the Prophet, so they must request
the Caliph's (Abu Bekr's) opinion. Abu Bekr said that he
had formerly asked the Prophet about this subject and he
had said that if a man died at the place where he was born
he could return to the dust from which he was first made.
But this could not be in the Prophet's case, and he must be
buried where he had died. They therefore removed the bed
and made a grave where it had stood, in which to bury the
Prophet. Skilful workmen were employed in making the
grave, and many leading disciples tenderly lowered the body
into the grave, which had a door to it ; after covering, it was
levelled and water sprinkled upon it.

At present there is on the Prophet's grave a precious
stone, which had belonged to his grandmother; this stone
gives ofif a brilliant light which can be seen one hundred li
distant. Tradition says that heaven made this stone
purposely to be placed on the Prophet's grave; another
tradition says it was discovered when they were making
the grave.

264 THE ARABIAN PROPHET

The Chinese "Annals" continue with accounts of
miracles and marvels connected with Mohammed, and also
much laudatory matter, omitted in the present translation,
the foregoing account of the Life of the Prophet of Arabia
being sufficient to give to English readers a fair view of
Mohammed as known to the Moslems of China.

The review and summary of the person and character
of Mohammed given by Sir William Muir should be care-
fully considered by all who wish to form a correct estimate
of them. That review covers a wider field than has come
within the purview of this translation, and its conclusions
are entitled to the fullest respect.

The Chinese record, though it puts the best construction
on all the acts of the Prophet, and credits him with virtues
and powers which he himself never claimed, yet adds nothing
heroic or noble to a character which has come down to us as
a strange mixture of sincerity and inconsistency; of benevo-
lence and cruelty; of self-restraint and self-indulgence;
of faith, doubt, and superstition: these are some of the
qualities associated with Mohammed, as found in this and
other records of the Prophet of Arabia.

APPENDIX I

HSr I,AI TSUNG p'u, M * ^ H

A Moslem tFadition of the first entry of Moslems
into China.*

The coming of the Moslems really began in the second
year of Chen Kuan ^ M also known as T'ai Tsung ;^ ^ of
the T'ang ® dynasty (a.d. 628). According to traditional
records, on the eighteenth day of the third month of the
second year of Chen Kuan, during the night, T'ai Tsung
dreamed of a monster which rushed into the palace, and in the
dream he saw a man with a turban on his head who subdued
the monster and expelled it from the palace. Upon waking,
the Emperor was mu:h alarmed and in apprehension, not
knowing the significance of the omen. The next morning
when the Court was assembled, the Imperial Astronomer
respectfully reported to the Emperor saying: " In the
night, as I observed the appearance of the heaven, I saw a
strange and evil appearance which impinged on theTzu-wei
star, and I feared this might portend trouble to the Empire;
I also saw in the West a felicitous light brightly manifested
and encircling the Tzii star as a wall of protection. I opine
that in the West there must be a sage who can control the
threatened evil ; would it not be well for your Majesty to
send a messenger to enquire, in obedience to the heavenly
portents? "

•Another book, " Hui Hui Yiian Lai " HI la |g 5fJ, gives much
the same story, but with many variations. Both are apocryphal
and the translation here given is to show what Chinese Moslems
themselves relate and believe ; no claim is hereby made to historic
accuracy for the tradition.

26s

266 APPENDIX I

T'ai TsuHg then related his dream and said that the
monster had a black face, red hair, large and prominent
teeth, and was of very evil appearance generally. This
monster rushed into the palace. Then there was seen a
turbaned man, who was wearing a green robe; he was tall
and graceful, and he came in reciting from a heavenly
Classic (the Koran). On meeting him the monster fled and
was pursued by the turbaned man, who, with a clear voice,
repeated the words of the Classic as he pursued; the
monster joined in with entreaty, beseeching the true man to
forgive him, and thus he tied outside the palace. When the
turbaned man had finished driving out the monster, he
turned towards the West and disappeared like the wind.
" I do not know," said the Emperor, " what good or evil
fortune is hereby portended."

One of the attendant ministers respectfully approached
and said : " I have heard that the wearers of turbans are the
Hui-hui (Moslems) of the Western regions; their country
is away beyond Kia-yu-kwan and is known as T'ien Fang
(Arabia). Their sacred king is named Mohammed, and he
is the Prophet of the last times; his doctrines are lofty and
his virtues are liberal ; his country is rich and his soldiers
are powerful. Moreover, when he was born there appeared
wonders, and felicitous omens were seen again and again ;
can it be that the one whom your Majesty has been speaking
of is this man? " The king, having heard what the minister
said, assented.

Hsii Shih-ki also stepped forward and said: "The
Moslems are of perfect^sincerity, true and respectful, and
loyal from beginning to end; moreover the West belongs to
the ' Chin ' ^ (metal) element, and their nature is in-
flexible, so they are certainly able to protect country and

A MOSLEM TRADITION 267

family ; why not invite them to come to court and assist in
preserving the peace of the State? "

T'ai Tsiing forthwith commanded Shih T'ang to go
with a letter to the West. Having received the command,
Shih T'ang went beyond the frontier, arriving first at the
country of Ha Mi and afterwards at the country of Pu-ho-lo
where he met some traders who had come from Mecca in
the West. Shih T'ang stayed at the same inn as the traders
and enquired of them about the turbaned true man of the
West, and the traders said he was to be found at Mecca in
Arabia, and that the true Classic had come down from
Heaven with the command that he was to be the Apostle to
propagate the Faith and to save the world ; he had mani-
fested supernatural powers, and people in the West called
him a prophet. The traders volunteered to guide Shih T'ang,
so together they went to Mecca and saw the Prophet.

The messenger then presented the letter from T'ai
Tsung and stated clearly why the king of T'ang was anxious
to have Mohammed go to China to assist him. The Prophet
replied: " I have received from the True Lord the appoint-
ment of Apostle, a responsibility which is not a light one;
moreover there is an angel going and coming every day,
receiving and bringing parts of the heavenly Classic (the
Koran) ; morning and evening I propagate the Faith,
worshipping and confessing God; how can I neglect these
duties? I will, however, send men of goodness and virtue
to help your Ruler, and they can destroy the evil influences."
He then selected from among the Sahabi^ three eminent
men of perfect sincerity and excellent in both character and

I. Sahabi = an associate. One of the Companions of Mohammed.
One who had seen and accompanied the Prophet, even if but for a
short time.

268 APPENDIX I

learning; their names were Kai Ssu, Wu Ai-ssii, and Wan

Ko-ssii^ ^ fa Jg or Wakkas. Mohammed bade these three

men go together \yith the messenger to China, and he also

said to the messenger : " When you return to China take

with you my portrait to give to the king of T'ang, who, when

he sees it, will naturally understand (about his dream)." A

sheet of paper was then suspended upon the wall of the

Kaaba^ and the Prophet approached and stood before the

paper for a short time and a perfect portrait was imprinted

upon the paper. He then charged the messenger that when

the portrait was given to the king of T'ang it was to be

clearly told him that no-one was to worship the picture;

2. This name is also written Wan Ko-shih t^ f® J: in the same
book, and in a variety of ways elsewhere. Liu Chih speaks of Saad
Kan Ko-shih I}: ^ db ^s the apostle sent by Mohammed; and as the
tradition of the portrait, the building of the mosque at Canton, and
the ancient grave there, are associated with both names, it would
appear that the same person is referred to, and Wakkas is the name
mostly given. The Wakkas mentioned in Muir's " Life " had a son
Saad, who fought at Bedr and Ohod, and was ultimately buried at
Medina. This man was not the "maternal uncle" of Mohammed,
as the pioneer to China is claimed by some to have been. The
" Tsung P'u" account places the pione,er's coming as subsequent to
A.D. 628, whereas Liu Chih's account would make it shortly after
A.D. 587, or allowing for the error of twenty -four years, A.D. 611.
It is said that Wan Ko-shih came four times to China, but as the
two accounts claiming to record the first visit differ so much as to
time and otherwise, it would appear that we are dealing with tra-
dition only. See Broomhall's "Islam in China" for a careful
examination of the story of this pioneer, and of the tomb associated
with him. Broomhall's conclusion appears justifiable that " the
story cannot be accepted as trustworthy. The ' Tomb of the Echo '
is probably the most ancient Mohammedan tomb in China, and may
be the resting-place of some great Moslem pioneer, though at a later
date than that given."

3. Mohammed received embassies at Medina, and to say that on
this occasion he " posed " for his portrait before the Kaaba, which
is at Mecca, is one of the inaccuracies of this fictitious story.

Training Schoul fur Ahum;, (Mitt, i, as at Shanghai)

'J'oMB OF A Moslem Pionker at Canton

■ t.J

A MOSLEM 0;RADITION 269

the messenger promised to attend to this, and then he took
leave of the Prophet, and set forth from Mecca with the
three Sahabi. By the time they arrived at Kia-yu-kwan,
Kai Ssii and Wu Ai-ssu, one after the other, had succumbed
to the climate and died, leaving only Wan Ko-shih* ^ fi db
to reach the Court along with Shih T'ang. Shih T'ang forgot
to pass on the admonition of the Prophet that his portrait
was not to be worshipped, so when T'ai Tsung unrolled it
and saw that they were the same features as he had seen in
his dream, he commanded that it be hung in the palace and he
stepped forward to worship ; but before he had finished he
looked up to gaze once more upon the portrait and found
that it had suddenly disappeared, which made him think all
the more of the wonderful influences of the Prophet.

When the Sahabi were first appointed as apostles to
China the Prophet had secretly said to them: "On arriv-
ing in China it may be that you will not understand the
language; you should therefore take a pinch of earth and
smell it, then, by virtue of my influence, you will be able
to comprehend." It thus came about that on his first
arriving in China, Wan Ko-shih was able to converse with
T'ai Tsung, and what he said about government was so
much in accord with the principles of Confucius and Men-
cius that T'ai Tsung respected him all the more, and said :
" I wish to retain you to assist in the government of the
country, and I will give you the position of Imperial As-
tronomer, if you are willing?" The visitor replied that,
coming from a strange country, he was not acquainted with
the constitution of this government. T'ai Tsung then
offered to give him high rank and liberal reward, that his
years might pass in happiness. Wan Ko-shih thanked him
and said: "I do not desire the riches and glory of this life;

*See Note 2, page 268.

270 APPENDIX I

it is sufficient if I may in the world to come escape (he pond
of. bitterness." T'ai Tsung was amazed and said : '" Then
1 will retain -you in China to progagate this true Classic and
to establish the pure and true and correct Faith ; morning
and evening you shall worship the True Lord, I presume
this will be in accordance with your purpose." "I fear it
will be very difficult," replied Wan Ko-shih, "for a mes-
senger from a distant country, quite alone, and by his own
strength, to propagate the Faith." T'ai Tsung then said
that he would send three thousand of his own soldiers to
the West in exchange for three thousand Moslem soldiers
who should come to his capital to assist the apostle in
propagating the Faith. Wan Ko-shih did obeisance and said :
"Three thousand Chinese soldiers would each have wife
and family; I am a man acting according to good principles,
and I could not bear to see the breaking up of families,
parents and brethren, and wives and children, being left.
I would request permission to write ajletter petitioning the
king of my country to select some Moslem soldiers without
family attachments, and without fixing any number, let
those come who wish to do so ; I would only ask that your
Majesty will give them food and a place to live in, then both
objects will be served without difficulty," This saying
pleased T'ai Tsung who commanded Wan Ko-shih to write
the letter, and had it despatched to the West.

When the Prophet had read the letter he commanded
the Sahabi to select men without family attachments, and
over eight hundred were selected to go to China^to assist
Wan Ko-shih in propagating the Faith, and to observe his
teaching and all the rites of the religion. The soldiers,
having received the command, went forth, and arrived'at
Ch'ang-an, where T'ai Tsung commanded Yii Ch'ih Ching

A MOSLEM TRADITION 271

Te to build a large mosque* in the Hsiieh Hsi lane, and also

to erect buildings for the Moslem soldiers to live in. At

the present time there still stands in the Hsiieh Hsi.lane a

monument in evidence ; such is the origin of the first entry

of the Moslem religion into China.

About the time of the close of the reign of Yiian

Tsung (cir. A.D. 755) and the accession of his son Su

Tsung (756), An Lu-shan headed a rebellion, and as it

became serious the king of T'ang called in the Moslem

ministers and directed them to write a letter to the Moslems

over the frontier to ask for soldiers to assist in putting

down the rebels. The Moslem ministers, having received

the command, prepared the letter and presented it to the

king who sent it by quick messenger to the Western regions.

When the Moslem king had read the letter and knew that

it was the descendants of Wan Ko-shih and those who had

gone to assist him in China who were asking for soldiers, he

gave orders that three thousand valiant troops be selected and

sent with all haste to Ch'ang An ; they arrived just when the

soldiers of T'ang were hard pressed and in peril. As soon as

the Moslem troops arrived they went into the fray and killed

many of the rebels ; the rebel leader. An Lu-shan, retreated

into Honan, with the Moslems in pursuit. The rebels were

dismayed at what they saw and heard of the Moslems, and

would fight no longer but returned to their allegiance ; the

country was tranquillized and the king greatly rejoiced ; he

gave rewards to the brave and said that the Moslems need

4. According to this account, the mosque referred to was built
more than one hundred years earlier than the one mentioned on
the stone monument of Si-an-fu (see Appendix II) and which
Broomhall says was, traditionally, the first mosque (in China).
The monument itself does not claim to commemorate the first
mosque.

272 APPENDIX I

not return to the West, but they and their heirs could
remain in China as the body-guard of the Emperor.

Xhe Moslem ministers obeyed the command, and led
all the others to return thanks for this favour. The king of
T'ang also gave orders to his great ministers that at Ch'ang
An an additional^ great mosque was to be built, and also
dwelling-places for the three thousand Moslem soldiers.
The king also directed his ministers to select from the
provinces suitable women as wives for the soldiers, that they
might settle and have descendants, and thus be strengthened
in their purpose . to remain in China. Three thousand
women and girls were selected from the province of
Kiangsu and escorted fo Ch'ang An and these were married
to the Moslem troops ; since which time the Moslems have
lived happily among the Chinese. ...

A Record of the History of the Early Sage and
Sahabi. — The early sage Wan Ko-shih, after coming to
China in obedience to command, requested permission to
return to the West on three occasions. The first time he
went to obtain all kinds of Canonical books to give to his
Chinese co-religionists ; the second time he went to secure a
Koran that his disciples might recite it and study it; he also
requested the Prophet to indicate to him where he would
die. The honourable Prophet commanded him to take as
much of the Koran as had then been revealed, and said
that as more followed he would send by a messenger to
Wan Ko-shih. " As for the place of your death," said the
Prophet, "that shall be shown by the head of an arrow."

5. This would be the mosque referred to by the Si-an-fu monu-
ment; the use of the character ^ - to add, sets aside Broomhall's
contention that Ij " can hardly be translated otherwise than as
' first,' " and that the monument relates to the first mosque built.

A MOSLEM TRADITION 273

He then pointed with his finger towards the East and
ordered a man to fix an arrow in his bow and pull it to the
full extent and then let go ; in an instant all trace of the
arrow was lost. The Prophet then said to Wan Ko-shih :
" By virtue of my influence the arrow will fall at the place
where you will die; get you back quickly to China, and in
course of time what I have said will prove true."

Wan Ko-shih went aboard a ship, and with propitious
winds he was at Canton almost before he knew it, and there
he found the mark of the arrow, outside the north wall, in
the north side of the I,iu Hwa bridge ; he then was conscious
of the wonderful influence of the Prophet, and understood
by this sign that this was the place where he would die. He
had the place walled round as a burial ground, and asked
permission to build a "Prophet-remembrance" mosque,®
which permission was granted, and there was also given a
portion of land for the up-keep of the mosque and the
support of those in it ; there used to be a stone there on
which the name was given as "the Mohammedan field,"
but in course of time this disappeared and nothing can now
be found out about it. The mosque is called the "Prophet-
remembrance " mosque because it is meant to cherish
remembrance of the Prophet. Inside the enclosure of the
mosque there was built a smooth pagoda or minaret one hun-
dred and sixty Chinese feet (about one hundred and seventy-
five English feet) high, and of unusual appearance. On top of
the minaret there was a golden cock which turned round as

6. Liu Chih implies that the " Prophet-remembrance " mosque
was built by direction of the Emperor Wen Ti, soon after the
arrival of Saad Kan Ko-shih (Wakkas) ; this does not agree with its
being built by Wan Ko-shih during his third visit to China, which
is supposed to have taken place many years later.

274 APPENDIX I

the wind blew; inside the minaret there was a spiral staircase
and Wan Ko-shih used to go up to the top ; morning and
evening, when it was time for worship, he would first go to
the top of the minaret and repeat the call for people to come
to the mosque. Every seven days a large flag was set up
and people, near and distant, on seeing this, knew that it
was the day of assembly (Jum'ah). The mosque was
situated on the north-west of a hill and this hill was at the
head of a ferry, so boatmen and merchants used to gather
in great numbers at this mosque.

In course of time the Prophet sent forty men to convey
the Koran to Ch'ang An ; on arrival there they learned that
Wan Ko-shih was at Canton, so when they had given the
Koran to the Faithful at Ch'ang An they left that place and
set off for Canton. As they arrived at the northern suburb
it was one of the set times for worship and as they dare not
be remiss, they knelt on the ground and performed their
worship. A robber approached, and perceiving that they
were of strange garb and speech he was surprised and asked
who they were; at that time they were all steadfastly
engaged in prayer and had neither eyes nor ears for any-
thing else; after asking several times and receiving no reply,
the robber became angry and stepped up to kill them, but,
though approaching death, not one of them changed from
what he was doing ; the robber then killed them all.

Presently the companions of the robber came up and
asked him about the affair and he told them the circum-
stances ; they glared angrily at him' and said these were all
resolute scholars and men of benevolence, with hearts in-
flexible as iron and stone ; why had they been killed ? The
robber was then full of remorse, and said that his crime in
killing such excellent people could never be escaped from

A MOSLEM TRADITION 275

and thereupon he committed suicide. The forty graves now
seen in the enclosure are those of the men who brought the
Koran, and the grave outside the gates is that of the robber.
The third time that Wan Ko-shih returned to Arabia
was because he had a dream in which he saw a tall man who
said to him : " The honourable Prophet is soon about to leave
the world ; if you hasten back to the West you may see his
face, but if you delay it may be too late." On awakening,
Wan Ko-shih was greatly agitated and the next day he set
off for Medina, but when he arrived the Prophet was
already dead.

Mohammed received his commission at forty years
of age, in the sixth year of Wu Te ^ g of the T'ang
dynasty (a.d. 624); the religion entered China when he
was forty-five, in the second year of Chen Kuan
(a.d. 628) ; he died at sixty-three in the twentieth year
of Chen Kuan (a.d. 647).''

The sage was much distressed that he was too late to
receive any parting words, and as he reflected upon the
Prophet's great virtue he was deeply moved ; at the time of
the burial he approached the corpse and uncovered the face
and had a last look upon it and was unable to control his
grief. Wan Ko-shih subsequently learned from the eminent
sages that the Prophet had left command that he was to re-
turn to China to propagate the Faith ; there was also given to
him a complete copy of the Koran, six thousand six hundred

7. Mohammed died in a.p. 632. The Moslem writer of the
above post-dates the events, while Liu Chih ante-dates them. One
writer gives the birth of Mohammed in a.d. 546, the other gives his
death in a.d. 647, more than one hundred years after, yet both
agree that he was sixty-three years old when he died. Both writers
are in error in their chronology.

276 APPENDIX I

and sixty-six sections divided into one hundred and fourteen
books made up into thirty large volumes ; this book Wan
Ko-shih carried back with him to China and gave to the
Faithful to be kept for ever. Not long afterwards Wan
Ko-shih died at Canton and was buried by the Faithful
inside the walled enclosure, a grave being made afier the
fashion of the West. A stone pavillion was erected,
surrounded by mounds of earth, and the centre of this
was subsequently used by people as a place for offerings and
sacrifice, on which account it is called the " Hsiang fen " =
the tomb of offerings." On the outside of the door is written
" The ancient tomb of the- early sage." Such are the
historical records and traces of the Sahabi Wan Ko-shih.

8. In the Moslem booklet from which I have translated the
above account, the characters used for " Hsiang fen " are ^ 5tt ^nd
it is added that the place is one for §S IB = to present offerings and
sacrifices. Broomhall ("Islam in China/' page 112) says the tomb
is called "The Echo tomb, because of noises which, according
to local report, constantly issue forth from this building." In that
case the character should be ^ instead of ^. The translation
given above is quite in accordance with the fact that the tomb is a
place of pilgrimage for Moslems who there pay respect to the
memory of the reputed first apostle to China.

>x:^m^^m^^Vi

T

o

o

H

K- (

A Ming Dynasty Monumen:,
Dated 1406 a.d. ■

'5^

A Monument to Record the
Building of a Mosque

L.

O-

<

4^

rt

fl)

^

rt

H

C

H S

APPENDIX II
Moslem Monument at Sianfu, Dated A.D. 742^

Translation of the inscription.

(Heading.) A Monument (to record) the first build-
ing of a Mosque."

(Line i.) Inscription of the Monument recording the
first building of a mosque.

(Line 2.) Written by Wang Kung, graduate of the
third degree, Secretary of the Board of Revenue and
Censor.

(Text.) I have heard that what remains unquestioned
after a hundred generations is Truth (principle, the right

1. For a full consideration of the genuineness or otherwise of
this tablet and date, see Broomhall's " Islam in China," Chapter V;
also remarks at end of the present translation, which is a new one
and differs somewhat from that given by Broomhall.

2. I cannot agree with Broomhall that the character flj Ch'uang,
used on the tablet, is meant to indicate that this was the first mosque
in China. Whether the tablet is spurious or not, there can be no
doubt that Moslems had to do with its erection, and according to
their traditions, believers had been in China for over one hundred
years before A.D. 742, and it cannot be supposed that during all that
time no place of worship was built for them. Liu Chih claims that
a mosque was built at Canton over one hundred years earlier, and
the tradition given in Appendix I supports this, and also says that a
mosque was built at Sianfu long before 742, and that the one built in
that year was an " additional " one. Noyes {Chinese Recorder, 1889)
makes the extraordinary statement that " about 742, the number of
Mohammedan temples in China, is reported at 5,358." He gives no
source of this report. I think Broomhall's suggestion that this
tablet commemorates the rebuilding or re-placing of an earlier
mosque is likely to be correct. The " Ch'uang " refers only to the
first building of this particular mosque, and no claim is made that
it is the first building for Moslem worship in China.

277

278 APPENDIX II

path) ; and that by which men are influenced, though distant
a hundred generations, is mind (heart). Now sages have
one -mind, and their principles are the same, so they mutu-
ally influence one another and remain undoubted through a
hundred generations.

In all parts of the world sages have arisen, and their
b°ing called sages was because they had this similarity of
mind and principles. The Western Sage Mohammed was
born later than Confucius, and lived in the country of
Arabia ; we do not know how far removed in time and place
this was from the sage of China; their language differed,
yet their principles agreed. Why was this so? Their minds
were as one, therefore their principles were the same. The
ancients had a saying : "A thousand sages have one mind ;
a myriad ages have one gOA^erning principle." This may be
accepted as truth.

But though the times and generations are distant and
the men^ have passed away, their sacred books have survived.
From what has been thus handed down we know that the
W^estern Sage was born with supernatural intelligence; he
understood the laws by which heaven and earth produce all
things; he also understood what was said about the obscure
and the apparent, about life and death. Among his teach-
ings were such things as the purification of oneself by bath-
ing; to nourish the mind by having few desires; to inure
to endurance by means of fasting; to depart from evil and
turn to the good as the essential of self-cultivation ; to regard
absolute honesty and no cheating, as the radical thing in

3. The characters -{ft jg A t shih yiiaii ren wang, do not refer
only to Mohammed as Broomhall indicates; they refer to the sages
in a general way and do not support the construction " Mohammed
passed away ages ago."

A MOSLEM MONUMENT 279

influencing people. At weddings all should mutually assist,
and at funerals they should be in attendance. From the
great matters of the moral obligations and the laws of
natural relationships, down to the small things such as rising
or resting, eating and drinking and so forth, there are none
which have not their proper principles, none for which there
is not proper instruction, and nothing in which Heaven
should not be feared. Although the articles of the teaching
of the Sage were multifarious, yet they may be brought
together into one whole, which is to acknowledge the
Heaven (God) which created and sustains all things, as
Lord; and the way of serving God may be comprehended
in one word, which is no other than the " reverence " of
our hearts.

The Emperor Yao said, "Reverence accords with
Almighty God." The Emperor T'ang said, "Holy reverence
daily advances." The Emperor Wen said, " Intelligently
serve God." Confucius said, "He who offends agatnst
Heaven has none to whom he can pray."

These, in a general way, are points of resemblance, and
are sufiScient to prove what has been said about sages
mutually influencing one another and remaining undoubted
through a hundred generations.

Although the teaching of the sage (Mohammed) was
the same as that of others, it prevailed only in the West,
and China had not heard of it, until the time of the
Emperor K'ai Hwang of the Sui dynasty (a.d. 581-601),
when it entered China and gradually spread throughout
the empire.

His Imperial Majesty T'ien Pao, of our present dynasty,
considering that the doctrines of the Sage of the West are
consistent with the doctrines of the sages of China, and that

28o APPENDIX II

the religion established has its roots in what is correct, there-
fore commanded the Superintendent of Public Works, Lo
T'ien-chio, to take charge of workmen and build this mosque
for the accommodation of the followers of this religion;
their leader is Pai-tu-er-ti, who is well-versed in their Can-
on ; he will be able to lead them all in the exercises of their
holy religion, reverencing Heaven whenever they worship,
and praying for the long life of the Emperor, in this place.
This work was begun on a lucky day of the third month
of the first year (of T'ien Pao) , and was completed on the
twentieth day of the eighth month of the same year.

Pai-tu-er-ti and those associated with him, fearing that
as time goes on this incident may be forgotten and no evi-
dences of it remain, have set up this tablet as a remembrance,
and have had the circumstances inscribed thereon; the tablet
being erected on a lucky day of the second month of Autumn
(eighth month) of, the first year of the Emperor T'ien Pao
(a.d. 742).

This stone from Wan-nien-hsien, Kwan-chung, is
jointly engraved.

After full and careful consideration Broomhall reaches
the conclusion that this monument is an "extraordinary
forgery. ' ' This conclusion is probably the correct one. The
variations in the above translation may be helpful in any re-
consideration of the subject; but unless further confirmation
be found, the phraseology of this inscription is such that the
genuineness of the tablet must remain open to question.

The mistake made at a much later date by Moslems in
calculating the years when trying to harmonize the Chinese
and Arabic calendars and record of events, has already been
referred to (pages 37 and 93). Liu Chih, writing one

A MOvSLEM MONUMENT 281

thousand years after the events he is describing, is twenty-
four years in error. The record on this tablet claims to be
written only one hundred and fifty years after the entry of
Moslems into China, yet it has the same curious error
of pre-dating events by more than twenty years, stating that
Islam entered China between the years 58i-6oi, which was
before Mohammed claimed to have received his commission.

APPENDIX III
Chinese Mohammedanism*

It is safe to say that the average foreign resident in
China has only a very superficial knowledge of the beliefs
and practices of these interesting people who, while nu-
merically small in most parts of China, yet in the aggregate
make up a number which challenges not only our curiosity
and interest, but also our efforts to reach them with the
Gospel, seeing they are a distinct factor in the Chinese
population which we are trying to help.

Estimates as to the number of Moslems in China vary
all the way. from three millions to thirty millions or more;
the most careful calculation I know of is found in Broom-
hall's " Islam in China," which gives a minimum of five
million, and a maximum of ten million, and Broomhall says
he leans rather to the higher than the lower figure, so that
we may assume there may be eight millions of Moslems in
this country, a number several times the total of all profess-
ing the Christian faith. It is not my intention at this time
to make an appeal for more workers amongst the almost
wholly neglected Moslem population, but in passing I
would just remind you that the number of missionaries
definitely working to win Mohammedans in China is
woefully small. Efforts are now being made to add to the
literature specially prepared for Moslems, and a vocabulary
of terms used in Moslem books and conversation has been
prepared for the help of those who would be glad of such
assistance.

*Read before the Shangliai Missionary Associatiou, December
3r<3, 1 918.

282

CHINESE MOHAMMEDANISM 283

As very good books on the history of Mohammedans in
China are easily accessible to those wishing to consult them,
I shall not here do more than give a brief summary, before
passing on to the special feature of this paper, which is to
give an insight into the beliefs and practices of Moham-
medanism as found in China.

There exist monuments which claim a very early entry
of Moslems into China, one going so far as to say that they
came during the Sui dynasty, a.d. 586-601, but as this was
some years before Mohammed claimed to have received his
commission, the claim cannot be allowed. There is a
tradition that Mohammed's maternal uncle came to China to
propagate the religion, and that he is buried at Canton.
This cannot be substantiated, and the most that can be said
is that the famous tomb at Canton is probably the resting
place of some great Moslem pioneer, of a later date than
the one given by Mohammedans as that of their first
missionary. Another tradition, given in a book named " Hui
Hui Yiian Lai" (0 0 Jg jfe), places the entry of the Moslems
at about a.d. 628, coming overland and entering China
through the western frontier. The account is very fanciful
and is evidently written by a Mohammedan. It is interest-
ing to note that the Chinese Ruler who welcomed the
Nestorian missionary Olopen is the same one who is
credited with having sent an embassy to invite Moslem
missionaries, and is so impressed by what he sees and hears
of the one described as the " turbaned man," that he effects
an exchange of three thousand of his own soldiers for three
thousand Moslem soldiers who come to China and are well
received and taken care of.

In A.D. 713 an envoy appeared from Ta Shi, as Arabia was
then known to the Chinese, who brought with him magnificent

2^4 APPENDIX III

presents, and refused to " k'o t'ou ' ' to the Emperor. An
Arab traveller, Abu Zeid, who visited China in 878, tells of
a rebellion in that year in which large numbers of Moham-
medans, as well as Jews and Christians, perished at Kanf u
<Canton). Marco Polo, who was in China a.d. 1275-1292,
refers frequently to Moslems in his narrative. In a.d. 1594
Benedict Goes refers to a Mohammedan merchant who had
resided for thirteen years at Kambalu, and who stated that
there were many Jews, Christians, and Mohammedans
living there. It is strange that apparently little or nothing
of what may have been written by Moslem Chinese during
several centuries has survived, or is accessible in these days.
We begin with their literature written about the middle of
the seventeeth century, and for two hundred and fifty years
comparatively little seems to have been written. Wylie, in his
comprehensive " Notes on Chinese Literature," fifty years
ago said : "Although the disciples of Mohammed have been
in China now for more than twelve centuries, yet we do not
find that they have done much towards the introduction of
a native literature in connexion with their religion; and
notwithstanding the great number belonging to this sect at
the present day, who know nothing but the Chinese, the
publications they have in the native language are quite in-
significant." He then proceeds to mention five works. But
there were others available, which apparently he was not
acquainted with ; and of recent years there has been quite a
little activity in producing tracts and magazines, so that
a complete list of Moslem productions in Chinese will
number about one hundred and fifty titles. Some of the
recent literature is polemical, attacking both Christianity and
Buddhism. For the most part, recent writers add little or
nothing to our knowledge or understanding of their beliefs

CHINESE MOHAMMEDANISM 285

and practices, and in some cases only succeed in beclouding^
matters. The variety of different characters used to rep-
resent the same names or subjects is a continuous annoy-
ance to anyone reading after different authors; we have
noted ten different names for the Koran, half a dozen for
Mecca, and about as many different ways of writing Allah
and Abraham, and nearly always two or three ways of
writing other names. Sometimes the same writer will give
different versions of the same name. But curiosities of
nomenclature are not confined to Moslem writers; the
variations of names used by Christian missionaries must be
very puzzling to many Chinese readers, as well as to-
foreigners.

The average missionary knows but little of his Moham-
medan neighbours. My own may be a typical case : I met
Mohammedans in Szechwan for over twenty years, was
friendly with them, exchanged visits, have been inside
mosques, and yet knew little of their religious thought or
practices. This was partly due to the fact that many
Moslems have very slight appreciation of their own religion,
and I remember one military official who told me that he
only knew he was not to eat pork nor worship idols, and
knew very little else about his religion. Some Moslems,
with better knowledge, are either reticent in speaking, or on
the other hand are so insufferably conceited in religious
matters that it is not easy to find out what one would really
like to know. Morever, most of us have given our time and
efforts chiefly to the Chinese of other religions or of no
religion, as these have so greatly outnumbered the Moslems
we have met. In places where idolaters abound and Mos-
lems are few, the Moslems are apt to claim us as religious
allies, and say we are "about the same," as we both wor-

286 APPENDIX III

ship the true God and reject idols ; we have much of the Old
Testament in common, and we acknowledge the same
prophets, Moses, David, and Jesus, called by Moslems Mu
Sa, Da Wu Deh, and Er Sa respectively-

But no missionary ought to accept the well-meant saying
as altogether complimentary, nor as the real truth. Some
examination should be made into the points of similarity and
of difference, and the points of real antagonism, so as to
face the subject with understanding, and know how we may
best try to win the Moslems, and so have a share in the
world-wide effort being made to enlighten and convert the
followers of the Prophet.

It is a simple matter for anyone to read about Moham-
medanism in the excellent books available in English; but
as we are more concerned with this religion as it exists in
China, I shall present things as they are found in Chinese
works, written by Chinese Moslems. The conception of
God, as to His Unity and His attributes, is much the same
as in the Christian or Jewish faith. No single article of
faith is more insisted upon by the Moslem than that God is
One and only One. -In a booklet called "The Correct
Foundation of Religion" the writer, a Tientsin Mohamme-
dan, says: "God is without beginning and without end. He
is eternal, and not affected by the dual powers ' Yin ' and
' Yang.' He is without peer or mate, the Only One most
honourable. He is not restricted to certain regions ; there
are no traces of His form. He cannot be said to be above
or below, to be near or distant. He is without likeness,
there is no pattern of Him, and there is nothing to which
He can be compared. He can command that things be or
cease to exist. He is able to create all things, and that

CHINESE MOHAMMEDANISM 287

without depending upon means. His eternal life does not
depend upon any decree. Sucli is the Originally-existent
Essence of God."

" The Christians' recognition of God is by no means
the same as the above. Having said that God is only One,
they further proceed to discourse about three in one, and
one in three. Is not this far removed from what is said
above about God being without peer or mate, and being the
Only One most honourable? They take God and Jesus to
be one, and thus rebel against the God who created all
things. Jesus had a visible body which had life imparted
to it, and was not the Self-created, Originally-existent
Source. Jesus was also a created being, needing outside
assistance; he had beginning and erid, was affected by 'Yin'
and ' Yang '; he also had equals. Although he had power
over life and death, yet he was put to death. In these things
was he not as far removed from God as the sea is from the
sky?"

As regards the attributes of God, the Moslem writers
say very much the same as do Christian writers, and they
use beautiful language, equal to some in our own theological
works. But the writer above referred to adds this sentence :
" Christians say that the Spirit of God descended upon Jesus
like a dove. They should know that the life of God is not
a life requiring a Spirit ; if He required a spirit in order to
have life, would His life not be just the same as all other
life?"

The Moslem belief in angels is very prominent. The
four principal angels, who are styled the "Szii Shih," four at-
tendants, are Gabriel, Michael, Asrafil, and Azrail. It was
with these angels that God consulted when He was about to
create Adam and He commanded them to bring the earth

288 APPENDIX III

out of which man was made. There are also two recording
angels, and two inquisitors of the dead.

Mohammedanism claims to be the original and oldest
religion of all. We read that " God spake to the Prophet
saying ' Had it not been on thy account, I certainly would
not have created the world.' Also the Prophet has stated
' The foremost thing which God created was my spirit.'
Before heaven and earth were named, all the wonders of
the coming creation were enfolded potentially in the soul
of Mohammed. " It is therefore claimed that all the prophets
and worthies from Adam to Mohammed were believers in
Islam, though the name Mohammedan or "Hui Hui " (0 0)
or " Mu Ming " (ig Sd followed the advent of the Prophet.

The Moslem believes in a pre-existent supernatural
world, which, in Chinese phraseology, might be called the
" Yin " of which our world is the " Yang." Adam and Eve
were placed in the garden in a world outside ours, and it was
after they had transgressed that they were expelled and sent
to this earth, Adam falling in Ceylon, and Eve in Arabia;
and after a separation of two huudred years, Adam was,
on his repentance, conducted by Gabriel to meet his wife.
Our author says, " Christians, when speaking of the
heavenly kingdom, confound the world to come with the
pre-existent supernatural world, counting them as one,
which is unintelligible."

As an example of Moslem-Chinese reasoning the follow-
ing may be given:—" Christians say God created man in His
own image, made him the same as God; and moreover male
and female were both of the same order. Now having said
that God has no equal and has no likeness or comparison
how can they say that God made man in His own likeness?
Furthermore male and female are spoken of; is it the male

CHINESE MOHAMMEDANISM 289

or the female which is in the likeness of God? Truly
though we think this over one hundred times, we cannot
arrive at a satisfactory explanation of it." " The Prophet
has said, ' God truly created Adam after his likeness, that
is, Adam's likeness. Before God created anything He first
fixed its likeness on the immortal tablets in the seventh
heaven, and afterwards created things according to the like-
ness already fixed, and so it was with Adam.' "

" God commanded Adam to establish religion on His
behalf. The first thing to make clear was the doctrine of
the recognition of God. Next, to firmly establish the moral
obh'gations, and then religion was on a good foundation.
The Doctrine which Adam propagated was that which God
commanded. What are the matters appertaining thereto?
They are, Recognition of God; Purification; Fasting; Prayer
and Worship; the Pilgrimage to Mecca; Sacrifice; Alms-
giving, etc." It is interesting to note that Adam had a
share in the pilgrimage to Mecca ! Who built the city, or
who lived there, these are points not requiring explanation
apparently !

Adam was one of the Six Eminent Prophets, the others
being Noah, Abraham, Moses, David and Jesus, Of other
special prophets there were 313, and of ordinary prophets,
over 100,000.

" The Sacred Books given by God from the beginning
number 104. Of these, ten were committed to Adam; fifty
to Seth ; thirty to Enoch ; and ten to Abraham. All these
have disappeared ; and only four Sacred Books remain, the
Tourat, given to Moses: the Psalms given to David; the
Injil (Gospel) given to Jesus; and the Koran, given to
Mohammed. The Books of the Canon are the mandates of
God, and are not made by the prophets themselves.- The

290 APPENDIX III

contents of the books were first written on tablets in heayen,
and the angels having seen them, carried their messages to
the prophets to give to the w^orld; such is the meaning of
the Books having been ' received.' All the books mentioned
above remained without any revision or alteration. For
over thirteen hundred years the Koran of Islam has never
beeti altered a single letter. The Bible of the Christians has
been altered many times. But there are some conservative
people who, to the present, accept the Old Book. The
names 'T'ien Chu' (R&man Catholics) and ' Yie Su '
(Protestants), are known all over the world, but it should
be understood that neither of these sects has the ancient
Doctrine, and their books are not the Books given by God,
but are compilations of men, just as they pleased.

" Someone may say, ' It is only natural that our Faith
should respect the Koran and obey it, as the Koran is the
Canon of the Law, and the Law should be recited to the
living, and they be commanded to observe it. But why
must it be recited when praying for- forgiveness for those
who are dead ? Are there some duties of obeying the Laws
which the dead also have to observe?' We reply, In the
Book ii is said ' Recite the words of the Koran over the
departed ; it may be that the deceased was a rustic not
accustomed to seeing officials, and perhaps he may have
been very wicked. The avenging angels will be like officials
who, on hearing of the sins, will want to proceed to punish ;
then if the woids of the Koran be recited over the grave of
the departed, the; angels will hear the true words of God,
and they will not dare to inquire into the sins, but will
depart. Are not the words of God immeasurably better
than the prayers of men?' "

CHINESE MOHAMMEDANISM 291

While the Moslems profess to accept the Taurat of
Moses and the Psalms and the Gospel, it must be mentioned
that their versions of these differ in some matters from those
accepted by Christians. Probably Mohammed only came in
■contact with distorted or Spurious scriptures, and even these
had to be made to accommodate his teaching. It is said
that the Kaaba, or Heavenly Cube, " T'ien Fang " — which
gives one of the Chinese names for Arabia — was erected by
Adatri. The Sacred House was destroyed by the Flood,
and rebuilt by Abraham. Adam is credited with having
known Mohammed's name, and to have prophesied regard-
ing him as follows, quoting a Chinese writer, — "Adam said,
' In two things Mohammed is superior to me; (1) his wife
■will escape the wiles of the devil; my wife assisted his
■wiles. (2), In Mohammed's case, the devil will have no
prospect of succeeding m inducing him to do evil, so he will
■submit to the Doctrine of Mohammed; in my case, the devil
•did not submit to me.' "

We shall look in vain for any of these particulars in our
Scripture, or for other things, such as that Abraham offered
up Ishmael, not Isaac; that the Greatest Prophet was to
come through the line of Ishmael ; that the well of Zem-Zem
at Mecca is the one made by God to relieve the thirst of
Hagar. Also for this account of the Psalmist, "David said
' I saw in the Book of Psalms a ray of light, and when I
prayed to the Lord saying, 'Lord what is this light?' the
Lord answered, saying, 'This is the light of Mohammed; on
his account have I created the present world and the world
to come, and Adam, Eve, Heaven, and Hell.' "

Coming to the New Testament, the Moslems ac-
knowledge Jesus as one of the Eminent Prophets. He was
the son of Maryam, "the sister of Aaron," so that Maryam is

292 APPENDIX III

sometimes confused with Miriam, and chronology is hope-
lessly mixed. Jesus has designations such as no other prophet
has, for example, "The Word of God"; and "The Spirit of
God"; and He is also acknowledged as the " Sinless One."
His miracles are admitted, but it is added that all the
prophets performed miracles. It is claimed that Jesus bore
testimony to Mohammed by saying: " Children of Israel, I
am the Messenger appointed by God to you; the Taurat
which bare witness before me is true and not false,. and it
testifies that after me there will appear a Great Appointed
One, whose name is Mohammed the Prophet."

" Jesus while an eminent prophet and a servant of God
was not the Son of God as Christians affirm. If the point
is urged about Jesus having no earthly father, then we
might say that Adam had neither father nor mother, and
moreover God commanded angels to do obeisance to him,
so it would" really be more appropriate to consider him as
the son of God, and Jesus would come next. Jesus was
very much troubled because certain Jews slanderously called
him the Son of God, so at the setting of the sun he wor-
shipped with three obeisances, one because he himself knew
certainly that he was God's servant, for which he thanked
God; the second obeisance was because he knew that his
mother was by no means the wife of God, but was also the
servant of God, for which he thanked God: the third
obeisance was because he knew that God is the Only Most
High God, and he wished to have nothing to do with false
sayings. Jesus spake from his cradle saying, ' Verily I am
God's servant; He has given me the Holy Book, and rnade
me an eminent apostle.' This saying all the more demon-
strates the errors of the Christians."

CHINESE MOHAMMEDANISM 293

" Christians further say that Jesus was God's son from
the beginning. This is a still greater error. If Jesus
existed from the beginning, then he could be called God,
why call him the Son of God? Again, it is said Jesus is
God's son, but not a materially born son, but he was
delighted in, and honoured, and made most high, on which
account he is called the Son of God, If this be so, then
the name of son is spurious, as he is not really God's son.
If he is not a real son, why must he be called a son at all? "
. " When it is said that God divided His Being, and part
came down to earth, — seeing that the divided portion was
on earth, would there not be an incomplete God in heaven?
Moreover, to say that God came down and was born as a
man, this is really supporting the doctrine of transmigra-
tion. The way in which we Moslems recognise God is that
God is God Himself, and Jesus is Jesus himself, an Eminent
Prophet; this is quite clear. This talk about one Body
having threS Persons, is it not quite erroneous ? "

The Moslems assert that Jesus was not crucified, but
was taken up to God, while some other person suffered in
his likeness. This is stated in the Koran, but the idea did
not originate with Mohammed, as some of the sects of early
Christianity had the same belief. The following translation
of a brochure written by a Honan Moslem in 1914 may be
of interest as showing wh it some Moslems believe concern-
ing Jesus and his reported crucifixion and resurrection : —

A Fragmentary Document.

" In the first year of the reign of P'ing Ti of the Han
dynasty.on the eleventh day of the fifth month, Jesus was born
in the city of Bethlehem in the country of Judea. At the
time of His birth, Jesus said, ' I am a great Prophet sent by

294 APPENDIX III

God'; and this was afterwards verified. Up to twenty-
nine years of age, Jesus was at home doing all that a filial
son should do. In His thirtieth year, He became a Prophet,
Jesus said, 'When I open my mouth or raise my hand, I can
cause the blind to see, the deaf to hear, the dumb to speak,
the laine to walk, and the sick to be healed.' These works
of Jesus verified his being a Prophet. After Jesus had
shown these miracles, all the people of the city of Judea
(Jerusalem) said, 'This Jesus surely is the Prophet Er-sa
who has come to the world, because many evidences con-
tained in the Koran are now verified.' The people of
Jerusalem with one heart praised God and praised the
Prophet- There were some heretics who would not oCcord
with the rest of the people, as they considered there were
no proofs in evidence.

"After this, on the wilds of the mountains, there was. a
band of shepherds who started a rumour that Jesus was the
only-begotten vSon of God who had come to earth, and all
the beginning of Christianity sprang from the spreading of
this rumour of the shepherds (See Luke's gospel, Chap. 2).
When this false story of the shepherds went forth, heretics
joined their names together to help it forward by means of
other fabrications, saying one to another that Jesus was the
only-begotten Son of God who had descended to earth,
whereupon the people of Jerusalem entered upon discussions
on this matter with great warmth. At Jerusalem there was
an otificial, a Commandant of three divisions of soldiers,
named Judas, who, hearing of these discussions among the
people, and fearing there might some unfortunate trouble
arise, made up his mind to injure Jesus. Judas said, 'Jesus
is clearly an evil demon who must be quickly arrested
and'punished.' And all the soldiers of Judas together said

CHINESE MOHAMMEDANISM 295

that Jesus should be arrested. When Jesus heard thereof
he went outside Jerusalem to where there was a Mount of
Olives, which mount Jesus ascended. On the Mount of
Olives there was a great H!oly Temple, which had been built
by Moslems. Jesus having come within the Temple Used
angry words, saying, ' Ah, Judas, thy diabolical plans will
not injure others, but only injure thyself.'

"When Jesus disappeared from the city, some of the
officials said, ' This Jesus surely is an evil demon, for Judas
took three divisions of soldiers and failed to catch him.'
Subsequently each led his soldiers and horses and together
they went to the Mount of Olives to arrest Jesus. But when
the soldiers of the city came to the foot of the mount, not
one of them dared to ascend the hill. Then the soldiers of
Judas kept guard over the passes of the mount, and Judas
alone went up to arrest Jesus, thinking to get merit thereby,
but on the contrary he wrought injury to himself. When
Judas reached the top of the mount and saw the great Holy
Temple, he entered the door and saw the clothing of Jesus
in the Temple, but saw no trace of Jesus. While Judas
was seeking Jesus, God manifested His great power; in the
back wall of the Temp!e there suddenly appeared a door,
Jesus went out of this door and ascended on high; Judas in
great wonder saw for a moment the road of ascent to
heaven, then the road no longer existed; then he saw in
space a white cloud, from the midst of which a voice said:
"Judas ! Jesus has ascended and is now in the fourth heaven.
God will now manifest in thee a wonderful thing. Take
thou the clothing of Jesus and put them on and arise.'
j udas having heard the words from space took the clothes
of Jesus and put them on, and then he was transformed into
the likeness of Jesus. Judas said, 'Jesus by his super-

296 APPENDIX III

natural powers could raise the dead, I will pretend to be
Jesus and frighten my soldiers and see what kind of courage
they have.' So Judas, after the watch of the 'shen' period,
pretending to be Jesus, went down the mount, this being
what he was fated to do. Meanwhile the soldiers guarding
the passes had been changed for soldiers of Pilate, the
Chief Magistrate of the city. These soldiers did not recog-
nize Judas, and said, ' This is Jesus coming down the
mount ' ; so all the soldiers rose up together and arrested
Judas and put him to death by crucifixion on a cross. This
cross was made of two pieces of wood, one upright and
one horizontal, and criminals were nailed to it by hands
and feet, such being the most severe punishment among the
Jews.

" Afterwards the soldiers of Judas and the soldiers of
the Magistrate quarrelled and fought, the soldiers of Judas
saying, * Why have you crucified our commander ? ' the
soldiers of the Magistrate replying, 'Because he represented
himself as Jesus ' ; the fighting between the two parties was
very fierce, until on the third day God manifested His great
power and caused Judas to come to life again, and when
the soldiers saw Judas alive again after being dead they
marvelled greatly, and rejoiced. The two factions stopped
their fighting and took Judas down from the cross and took
great care of him, but after forty more days Judas died of
paralysis. Because of these things, heretics fabricated false
reports saying that Jesus died upon the cross, and on the
third day rose again, and forty days after his resurrection
ascended to heaven. Gentlemen, reflect a little; if Jesus
really arose thus miraculously from the dead, the religion
of Jesus would have flourished at that time; how is it that
the place where Jesus lived is now under Moslem rule?

CHINESE MOHAMMEDANISM 297

Christians say that Moslems in calling Jesus a Prophet do
not give him the intimate relationship which is conveyed
by calling him the Son of God. If this were so, why should
we call the Gospel a Holy Book? In a Prophet the ethereal
and the gross are both in evidence, and the inward and the
outward both find their due expression. The material body
is that by which he has relations with men, and the inner
nature is that by which he connects with God. To ac-
knowledge the material body and not acknowledge the inner
nature, is to come short; to acknowledge the inner nature
and not the material, is to unduly stress the inner at the
expense of the outer, Jesus is a great Prophet, but it is a
mistake for men to call him the Son of God, and to call him
an incarnation of God is a still greater mistake."

To the Moslem, the idea of atonement and remission
of sins through the death of Jesus Christ is inexplicable.
One of the Chinese writers says :— ■

'* Seeing that God can forgive men's sins, why should
He not forgive them without Jesus being put to death?
Moveover, as it is said that Jesus is God's Son, could it be
right to slay His son to save the world? If, for example,
the people rebel against their prince, and the prince sends
his minister to pacify them, and the people listen to the
minister and obey the prince, could it be possible that
the prince should still refuse to forgive the people unless
the minister was put to death ? "

Coming to the time subsequent to the departure of
Jesus it is said: "After Jesus left the world, the succession
of the Doctrine was not carried on by any other prophet, in
consequence of which numerous heresies arose; fishermen
were exalted as instructors ; corrupt sayings begat quarrels ;

398 APPENDIX III

sorceries led on to deceptions; heresies and heterodoxies
kept causing divisions to break out; the people were
distressed thereby, and all under heaven were in a state of
ferment. Six hundred years after Jesus, the Greatest
Prophet, Mohammed, appeared in response to the needs of
the times. This fulfilled the saying of Jesus, 'After me
there will be born a man who rides a camel, his name is
Mohammed, and he is the Greatest Prophet.' "

The standard "Life of Mohammed" in Chinese, written
about two hundred years ago, is true to its class in that it tells
of miracles taking place at the birth and during the infancy
of the Prophet. His mother heard a voice in the air an-
nouncing that her son was the leader of all the prophets;
birds gathered round to look at the babe, and all the spirits
hastened to offer their services. The nurse had special
favour shown to her by God, and erstwhile jaded camels
and donkeys suddenly became strong and sprightly. All
kinds of animals came and gambolled before the child; a
white cloud always floated above his head, so whenever he
was missed he could easily be found.

I do not propose in this paper to detail the life of
Mohammed as found in Chinese records, fascinating as the
subject is. The name Mohammed means " The Praised
One," and the biographer does his best to give to his subject
a literal interpretation of the name. The Prophet's grand-
father is called a king, and his father and mother are very
exceptional people, while Mohammed himself is beyond all
comparison. Among the phenomena claimed for Mohammed
is (a) that his bodv cast no shadow on the ground; (.6) he
caused at least one person to-rise from the dead ; {c) he cleft

CHINESE MOHAMMEDANISM 299

the moon with his finger; {d) he made a journey into the
ninth heaven, and returned the same night.

It is interesting to read what is offered in the way of
proof for these miracles, as follows : — "Christians ask why it
was that only people in Arabia saw the cleaving of the moon,
and not elsewhere. We answer that some people coming
from Persia also saw it ; moreover there are differences of
location and time to take into consideration. Daytime in
China is night-time in America; i.oo p.m. in China is S.OO'*
P.M. in Germany (this may be a slip), so it can be understood
that all the world could not see the moon at the same time.
But if you still doubt, look at the Old Testament in the book
of Joshua, Chap, x: 12, 13; Joshua commanded the sun to
stand still in the midst of heaven, and it hasted not to go
down for about a whole day. Who witnessed that event.''"

" If it be queried, ' How could Mohammed ascend into
heaven? Heaven is a place of solid substance, how could it
be pierced (by a material body) ?' We answer, Have you
not heard that Enoch, at the age of three hundred and sixty-
fiVe years, ascended into heaven? see Genesis v: 23, 24, ,
Again, the prophet Elijah also ascended into heaven.
Moreover, when Jesus was being baptized by John, the
heavens suddenly opened, and a dove came forth and lighted
upon Jesus. Are not these proofs that heaven has been
opened, and our Prophet ascended into heaven ? "

".When our Prophet reached the age of forty years, he
received the command of God to expound the correct
Doctrine, and put a stop to false sayings, and sweep away
heresies, and revive again the Doctrine handed down from
Adam and all the prophets, so he was called the Prophet of
the Great Completion. Since Mohammed no other prpphet
has appeared."

300 APPENDIX III

" Christians say that oui- Prophet used force to propa- '
^ate his Faith. This was not so. Our Prophet received
the command to exhort the people by means of i<iudness and
tiot severity. Some who were deluded and steeped in
heresies, remained obstinately fixed in their delusions, not
distinguishing between black and white, nor between true
and false; they also displayed barbarous conduct, so God
gave command that they were to be admonished by force of
arms. The Prophet divided people into three classes ; those
who submitted were to be left alone; those who would not
obey were to be punished. Those who after punishment
still remained obdurate, were to be killed. The children,
women, and aged, in all cases were, to be forgiven. The
benevolence of the Prophet was unequalled. But Christians
should know that the methods of Moses were the same as
those of Mohammed. It is said in Exodus that Moses
commanded the Levites to kill the worshippers of the calf,
and they killed 230,000 people. Again it is said in the first
book of Kings that God bare witness that the punitive wars
and other good deeds of David were pleasing unto God. This
is sufficient to prove the falsity of the Christians' slander
of our Prophet."

" People of other religions consider that our Prophet
acted contrary to reason and good principles in the matter of
having nine wives. But these people only know one side of
the matter, and not the other side. The wives of Mohammed
were all women of excellent character, so they assisted in
bringing out the perfect character of the Prophet. The case
is not to be compared to one of inordinate desire and love of
beauty. Moreover, the prophet Jacob married four women;
David at first had seven, and afterwards more than ninety
wives; Solomon had one thousand, one hundred times as

CHINESE MOHAMMEDANISM 30J

many as our Prophet had ; how can Mohammed be said t&
have been extravagant in this respect ? "

" As regards salvation from sin and punishment^ the
Prophet will save all believers of all time. And it will be a
full salvation, not, as some say, after enduring certain
punishment in purgatory, for he saves from the punishment
of hell. Christians say that apart from Jesus, no one else
can save; but this is a contradiction easily demonstrated,.
Their Bible says that when the children of Israel had
worshipped the calf, God was angry and wanted to destroy
them. Moses then prayed to God to forgive them, and God
ceased His anger and forgave them. Is that not an evidence
of salvation through another ? Our religion believes that all
the prophets had saving power, how much more Mohammed
who is the Highest Prophet?"

" Christians also say that none but a descendant of Isaac
could be the Saviour of the world. Do they not know that
Ishmael and Isaac were both sons of legal wives of Al)raham ;.
can they mean that a descendant of Isaac can save while a
descendant of Ishmael can not? That is really a prejudiced
statement."

From the various extracts above given, it will already
have been apparent to you who have had the goodness and
patience to listen to them, that there is both opportunity and
need for wise Christian instruction and guidance of our
Moslem friends. Time does not permit me to speak more
fully about the doctrines of Mohammedanism; but I wish
to say something about the Five Practices — or the Five
Pillars, as they are called — of the Faith. The Recognition
of the Only True God is assumed as fundamental, then
follow Purification, Prayer, Almsgiving, B'asting, and
Pilgrimage.

Jo2! APPENDIX III

(l) Tlie purity required as a necessary preparation to
prayer is purity from tlie outward and material as well as
from legal and ceremonial uncleanness. In China two kinds
of outward purification are spoken of as the " Ta ching"
(iz ??■) and " Hsiao ching " (/!■« Jf ^ respectively, the former
being much more complete than the latter. I must not enter
into the details at present, but let it suffice to say that they
are interesting and curious, and remind one of some of the
proceedings described in the Levitical law. All mosques of
impdrtance have bathing places annexed, usually small stalls
three or more feet square, and supplied with running water.
A pitcher similar to those shown on Mohamrtledan Sign-
boards is used for the smaller ablution. Shoes are removed
at the door of the mosque, and ceremonial little round caps
which run up to peaks at the top, are worn by the laity,
while the Mullahs wear turbans.

-(2) Prayer is required at five stated times daily, but in
China these times seem to be observed by few Moslems.
Prayer is begun by placing the thumbs behind the ears, with
the fingers extended. This is the attitude of adoration of
God. A Mullah once explained to me that this is the nearest
approach to the attitude in whi:h a man is born into the
world. The words used in prayer are attempts at the sounds
of the Arabic, beginning with the Takbiru " T-Tahrimah "
(i^F 3£ ib 1# Ho M 111), the first takbir in the liturgical prayer,
which is said standing. The expression " AUahu akbar ''
("God is very great") is used frequently in the daily
liturgy and is represented by the Chinese characters

(3) Almsgiving as a religious act was encouraged by
Mohammed, and has always been a matter of importance

<

z

X
<
<

•z,

<
Q

o

U

o

CHINESE MOHAMMEDANISM 303

among Moslems. About otie-fdrtieth of one's inconieig the
legal tequirement for alms.

(4) Easting is observed iii the month of Ramadan with
more or less strictness throughout China among Moslems.
The rules are given in much detail in their writings, and a
very slight mistake or accident may make void the ob-.
servance so that it has to be done over again.

(5) The Pilgrimage: considering the distance and the
difficulties of travel it is not surprising that not a large
number of Chinese Moslems are able to obtain their heart's
desire by a visit to Mecca. Yet pilgrims go from all parts
of China, and it is said there is a special part of Mecca
where they congregate, and wher6 they are looked after by
Chinese who reside there. Those who have made the
pilgrimage and are entitled to the title of Haji are very
proud of it and often wear a distinctive badge. Those who
cannot go will sometimes contribute towards the expenses
of one who can, hoping thus to share in the merit. Prayer
and worship must always be done with the face towards
Mecca, and the first season of wor.-hip in the mosque in the
morning is called " The Pilgrimage" ; regular- attendance at
this service is supposed in some degree to atone for the
failure to visit Mecca.

I had hoped to say a little about some of the social
customs of the Moslems, such as marriage and divorce,
slavery, the position of women-, etc., but this paper is already
long, and I wish to conclude with the translation of a short
tract of modern date which is being circulated by Moslems,
and which summarizes the position of the Chinese Moslem.
It is printed in green, and is entitled " The Root of all
Goodness," and is as follows: —

304 APPENDIX III

Chap. I. The Words of the Testimony.

I testify that there is no God but only the true God,
and Mohammed is the chief servant of God, and that
he is the chosen and sent of God.

Chap. 2. The Words of Purity and Truth.

Verily there is no God but only the True God, and
Mohammed is His Prophet.
Chap. 3. The Summarized Creed.

T believe in the existence of God, and I move and
have my being by virtue of His revered name ; I accept
all the rules of God.

Chap. 4. Articles of the Creed.

I believe in .the True God; I believe in all the
angels; I believe in all the Sacred Books; I believe in
all the Prophets; I believe in the world to come; I be-
lieve that good and evil are determined by God; I be-
lieve in the Resurrection.

Chap. 5. The Standard of Faith.

Real Faith means that what is said by the tongue
is verified in the heart.

Chap. 6. Rules of the Faith.

The Rules of the Faith are six, five of which
belong to the present world, and one refers to the world
to come. Those belonging to the present world are
(i) One must not without cause injure a fellow-believer;
(2) must not without cause forcibly take the property
of a Moslem; (3) must not evilly suspect and dislike a
Moslem; (4) must not defame a fellow-Moslem; (5)
must not make slaves of Moslems; (6) the Rule which
belongs to the world to come is that one should know
that Moslems cannot long remain in Hell.

CHINESE MOHAMMEDANISM 305

Chap. 7. Clauses of the Faith.

The are six fclauses of the Faith, viz. : — (i) To
really believe what is not seen ; (2) believe that God is
All-wise ; (3) believe that the things which I ought to
do are the appointments of my duty ; (4) believe that
the things which are forbidden are such as I must not
do; (5) stand in awe of the punishments of God; (6)
expectantly hope for the mercies of God.

Chap. 8. Words to ward off Evil.

0 God, I pray Thee to protect me from everything
which would be a mistake before Thee, and forgive the
mistakes I have already made. God alone is All-wise.
There is no God but the True God, and Mohammed is
His Prophet.

Chap. 9. Words of the Great Praising.

Pure and True God ! All praise be to Thee. There

, is no God but the True God. Most great is the True

God. I have no way by which to stop from sinning,

and no strength to perform the meritorious acts ; 1 can

Only reverence God.

Chap. 10. A Prayer for Forgiveness.

1 beseech God to forgive my sins, and the sins of
my parent's ancestors. Gracious God, be merciful to
my parents, even as they graciously nourished me.

Chap. II. The Words in answer to the Questions.

Mohammed said: "After a man is dead and buried,
two fearsome angels, Munkar and Nakir, will come and
examine him saying: 'Who is thy God? Who is thy
Prophet? What Religion didst thou follow? What
Book didst thou read? Who was thy Guide? Who

3o6 APPENDIX III

were thy brethren ? Where was thy Kibla ? ' Those
; who have been good will reply; 'My God is the True
God; my Prophet is Mohammed; my Religion is the
Moslem Faith; my book was the Koran ; my Guide was
The true Classic; my Brethren were honourable men;
my Kibla was Mecca.' The angels, on hearing these
answers, will say to him, 'Sleep on peacefully ; thy grave
shall be as a garden of Heaven.' Those who have been
evil cannot give satisfactory answers, so the angels will
say to them, ' Dost thou not know ? canst thou not
repeat the answers? thy grave shall be as the fire pit of
Hell.' They will then punish them with firebrands."
May God deliver us from falling into this sin.

Chap. 12. Confession and Amends,

O God, Thy sinful servant comes confessing his
sins, and with prayer beseeches Thee. If Thou forgive,
I will thank Thee for the forgiveness; if Thou forgive
ndt, to Whom' can I tyrn?

This last prayer, with its beautiful devotional spirit,
reminds us much of the language of the Psalms, and in-
dicates that there is a common ground on which Christian
and Moslem may meet ; it is hoped that the foregoing imper-
fect sketch of Chinese Mohammedanism may help us to a
better understanding of, and a truly sympathetic appl'oach
to, our Moslem neighbours who are also children of the
great Father of us all.

INDEX

Abbas, uncle of Mohammed, 90,
139; believes, 1(55 ff.

Abdullah, father of Mohammed,
born, 24; marries Amina, 26;
dies, 29.

Abd ul Muttalib, borti, 20; mar-
ries, 21; digs Zem-Zem, 22;
redeems Abdullah, 24; sees
miracles, 3o; takes charge of
Mohammed, 45; visits Abys-
sinia, 48; dies, 52.

Abraham, personal appearance
of, 6; generosity of, 14; mar-
ries, 15; charges his sons, 16;
footprints of, 45.

Abu Bekr, accompanies Moham-
med, 56, 62; early disciple,
88; encourages Mohammed
to preach, 115 ; betroths his
daughter to Mohammed, 123;
leaves Mecca, 133; hides with
Mohammed, 134; sent on pil-
grimage, 233; conducts wor-
ship, 257; appointed Caliph,
257.

Abu Jahl, 62, 77; injures the
Prophet, 116; advises to kill
Mohammed, 131; at battle of
Bedr, 150ff.; slain, 153.

Abu Lahab, Mohammed's uncle,
reviles the Prophet, ^9.; death
of, 157.

Abu Sufyan, 118, 149 ff. ; defeat
of, 165; interviews Heraclins,
197; sues for peace, 213; sub-
mits, 217.

Abu Talib, Mohammed's uncle,
born, 23; chosen as guardian,
52; visits Bosra, 65; presides at
Mohammed's wedding, 65; de-
fends Mohammed, ' 96, 101 ;
death of, 120.

Abwa, death of Mohammed's
mother at, 45.

Abyssinia, king of, 36; visit of
Abd ul Muttalib to, 48; coun-
try of, 91; congratulations
from, 140; death of, 232.

Adam, as ancestor, 3; his ap.
pearance, 6; bears witness to
Mohammed, 8; created, 11 :
descendants of, 27, 146.

Adversaries, 116; plot to kill
Mohammed, 130 ff.

Ahmad, Mohammed's designa-
tion, 11, 74.

'Akaba (Acaba), Pledge of, 127.

Ali, cousin of Mohammed, born,
66; early disciple, 90; marries
Fatima, 146; at Bedr, 162; at
Kheibar, 204, 258.

Almsgiving, 302.

Amina, mother of Mohammed
26, 28; death of, 46.

Ancestors of Mohammed, 3 ff.

Angel, 81 ff., 287.

307

308

INDEX

Angel of death, 18.

Ansar (See Helpers).

Arabia, most honourable coun-
try, 2; middle of the world, 13.

'Arafat, 241,

Ascent to heaven, 31, 124.

Asma; the poetess, killed, 159.

Assassination of Ka'b, 165.

Aus, tribe, submits, 180.

Ayesha, betrothed to Moham-
med, 122 ; married, 143; mis-
adventure of, 180, 252, 258 f .

B

Bahira, Christian monk, 56, 76.

Ban on Hashim family, 116 ; re-
moved, 119.

Bedr, battle of, 148 ff.j mart at,
177.

Beit-uUah (house of God), 66,

' 218.

Beni Kainuka, exiled, 160.
„ Nadhir exiled, 175.
„ Saad, 37, .42.
„ Temlm, 225.

Bilal, Abu Bekr's servant, 56;
caller to worship, 147, 258.

Bismillah, 83.

Black Stone, 67.

Bosra, city of, 65; 56.

Buddha, living, 42 ft.

Caesar, 92.
Caliph, 257.
Call to prayer, 147.
Canton, 94 £f.
Casting stones, 241.

Cave of Hira, 80, 133.

Ch'ang An, 270 ff.

Chen Kuan, Chinese Kmperor,
265 ff.

China, entry of Moslems into,
93, 265 ff.; number of Mos-
lems iu, 282.

Chinese Emperor, 93, 129, 246,
2t)0 ff.

Chosroes (king of Persia), 199.

Christians, 19. ff., 162 ff.

Christian Scriptures, 9, 163.

Classes of believers, 139.

Commands of God, 126.

" Companions " of the Prophet,
90, 139, 261.

Creed of Islam, 89 ff., 303 ff,

D

Daniel, book of, 154.

David, personal appearance of,
6; books of, 9; told about Mo-
hammed, 10.

Despatches of Mohammed, 200,
201.

Ditch, conflict at the, 183.

Divine commission of Moham-
med, 79 ff.

Edudeh, an ancestor of Moham-
med, 18.

Egypt (Misr), 99, king of,
makes enquiries, 245.

Elephant, Year of the, 36, 37.

Embassies, 196.

Europe, 13.

Eve, 8, 11.

INDEX

309

Pars (Persia), 91.

Pasting,_302.

Fatiha, the, 80.

Patima, wife of Abd ul Muttalib,

231,
Fatima, daughter of Mohammed,

born, 66; married to Ali, 145.
Friday (See Jum'ah).

G

Gabriel, descent of, 82 ff., 123

ff., 146.
Gospels, 8 f.

Grave of Mohammed, 263.-
Grave of Wan Ko-shih, 276.

H

Hafsa, 167.

Hagar, 15.

Haimehli, ancestor of Moham-
med, 17.

Hallma, Mohammed's nurse, 37
£f.

Halis, husband of Hallma, 37.

Ham, 13.

Hamza, uncle of Mohammed, 24;
converted, 110; at Bedr, 152;
slain, 170.

Haris, an ancestor of Moham-
med, 21.

Haritha, father of Zeid, 211.

Hasan, son of Ali, born, 172.

Hasbim, great-grandfather of
Mohammed, 20,

HSshimites, 2, 37, 154.

Hawazin tribe, 56.

Heavenly journey of Moham-
med, first, 31 ; second, 124.
Heavens, nine, 1; ninth, 31.
" Helpers," first appointment of,
124; sent to Medina, 126, 139.
Hegira, 44, 129 ; time calculated

from, 138.
Heraclius, Emperor, 129, 196, 227.
High-priest, 42 ff.
Hindustan, 91; rulers visit Mo-
hammed, 235.
Hira, hill and cave, 79 ff.
Hodeibiya, 191 ff.
Honein, battle of, 220.
Hosein, son of Ali, born, 176.
Hiisan Tsung, Chinese Emperor,

94.
Hudsaime, Khadija'.s relative,
60.

I
Ibrahim, son of Mohammed, 223,

234.
Idolatry, 42 ff.; at Ta'if, 95.
Idols, 14, 42, 53 ff. ; destroyed,

219.
Ihram, 239.
India, 140.

Injil, Gospel, 9 ff., 108 ff.
Inspiration, 86.
Irak, 91.
Isaac, personal appearance of, 6;

birth of, 15.
Ishmael, personal appearance of,
6; birth of, 15.

J

Jacob, personal appearance of, 6.
Japheth, 13.

310

INDEX

Jerusalem. 146, 294.

Jesus, 4; personal appearance of,

8; foretells Mohammed, 8; as

teacher, 98; discussion about,

108; tradition about, 293 ff.
Jewish Scriptures, 10 ff .
Jews, 8, 10, 18 J obser.ve star, 35 ;

from Kheibar submit, 141.
Jews and Christians, 9; the "two

sects," 19, 25 ff.
Joseph, personal appearance of,

6.
John, 9.
Judas, 294 ff.
Jum'ah (day of assembly), 140,

149.
Juweiriya, 180.

Kaaba, 32; circumambulatiou of,
46 ; rebuilt, 66, 146, 268.

K'ai Hwang, Chinese Emperor,
93, 129,

Kalima, 5, 76, 81, il3 ff.

Ka'b, murder of, 165.

Kedar, an ancestor of Moham-
med, 16; death of, 18.

Khadiju, forenamed, 8 ; wealthy,
59; marries Mohammed, 65;
the first to enter the Faith, 88 ;
builds first Mosque, 116; death
of, 120.

Khazraj, tribe, 123.

Kheibar, 141 ff. ; attack on, 203.

Khoza'a tribe, 226.

Khutbah (sermon), 65, 146.

Khuweilid, Khadija's father, 59.

Kibla, 146; change of, 147.

Kinaiia, 204.

Koran, most honourable book,
2; for all time, 9; chapters of,
83 ff.

Koreish, noble tribe, 2, 19; schol-
ars of, 44; plots of, 45; ten
families, 67; adversaries of
Mohammed, 97; leaders sub-
mit, 209.

Koreiza, tribe, 184 ff.

Lapse of Mohammed, 108.
Light of Mohammed, transmis-
sion of, 11 ff.
Lion of Islam (AH), 203, 211.
Lot, personal appearance of, 6.
Luke, 9.

M

Mark, 9.

Martyrs of Ohod, 171.

Mary, the Copt, 196, 223.

Matthew, 9.

Mecca, central spot, 2; Moham-
med born at, 11, 37; sheiks of,
oS; Moslejn entry of, 215.

Medina, distinguished city, 2;
Mohammed died at, 11 ; famed
for its dates, 28 ; disciples sent

' to, 124; migration to, 127;
Mohammed's arrival at, 136;
siege of, 181 ff.

Meimfina, Mohammed's Wife, 207.

Meisara, 60 ff . '

Merwa, Mount, shaken, 33.

Migration, to Abyssinia, first,
102; second, 104i

INDEX

3"

Migration to Medina, 128.

Mina, 241.

Miracles, at birth of Mohammed,
39' ff. ; Mohammed's camel
journey, 63, 205, 230, 298.

Mi'raj (Ascent to heaven, q. v."),

Mohammed, birth of, 27, SO, 37 ;
nursed, 37; cleansed, 41; first
visit to Medina, 45 ; refused to
worship idol, 54 ; secpnd cleans-
ing, 55; journey to Syria,
marries Khadija, 65; revela-
tions ^o, 79 ff.; adopts ^li, 90;
sends appostle to China, 93 ;
publicly teaches at Mecca, 95 ;
reviled and injured, 99;. re-
ported insane, 101; persecuted,
103; preaching in Mosque, 115;
marries Sauda, 122; ascends to
heaven, 124; escapes murder,
132 ; leaves Mecca, 133; arrives
atMedina,136; marries Ayesha,
143; at Bedr, 150 ff.; marries
Hafsa, 167; wounded, 169; at
his mother's grave^ 190; mar-
ries Safiya, 204; and Hablba,
206; marries Meimuna, 207;
cleanses the Kaaba, 218 ; lives
secluded, 227; goes on fare-
well pilgrimage, 239; quells
disaffection, 251; sickness of,
252; injunctions of, 253; death
of, 258.

Moses, personal appearance of,
6; books of, 8"; fast of, 145.

Mosque, at Mecca, 114; at Me-
dina, 138; at Canton, 94, 271,
273, 280.

Mudsuier, 18.
Muharram, 130, 145.
Munidu, 18,
Mnta, battle of, 210,

N

Nadhir, Beni, 175.

Nadsaer, 18.

Nadsuer, 19.

Najashi (Negus), 35; king of

Abyssinia, 47, 102 ff. ; believes,

109, 199.
Nakhla, 121.

Nejd, 131; old man from, 131.
Nejran, 234.
Noah, personal appearance of,

6; the flood, 13. .
Ohod, battle of, 167.

0

'Okaz, fight at, 55.

Omar, 65; opposition of. 111;

converted, 113 ; as protector,

114 ff.
Omeir, 158.
Othman, 87 ; early disciple, 90

ff., 146.

Paradise, tree of, 23.

Pentateuch, 8.

Persecution at Mecca, 99 ff. ;

103, 117.
Persecution at Ta'if, 121.
Persia, 140, 199, 247.
Pilate, 296, < ^

Pilgrimage, 188, 206, 221, 239,-

303.

312

INDEX

Pledge of the Koreish, 117; of

' Akaba, 127.
Prayer, 302.
Pretender, 249.
Psalms, 9.
Prophet, Most Holy, 1 ff. ;-Re

membrance mosque, 94.
Prophets (120,000), 2.
Pulpit, 114, 210.
Purification, 88, 302.

R

Raj I, treachery at, 173.

Ramadan, 149.

Refugees, 139.

Reihana, Mohammed 's concu-
bine, 187.

Restitution, 254.

Revelation to Mohammed, 80 ff,

Rokeiya, Mohammed's daughter,
149; death of, 156.

Roman Empire, 250 ff.

Roman Catholic, 20, 56 ff.

Rome, messenger to, 5 ; principal
country, 20, 92; congratula-
tions from, 140, 196.

Saad Wakkas, (i3, 268.

Safiya, 204.

Said, 111, 152.

Saifu, king of Abyssinia, 47 ff.

Sarah, 15.

Sauda, married to Mohammed,

122.
Seth, 12.
Shem, 13.
Sinai, 12.

Solomon, personal appearancie

of, 7, 146.
Sui, dynasty, 93, 129.
Syria, 24 ff. ;

T'aif, 95; persecution at, 121;

punishment of, 222.
T'ai Tsung, 265 ff.
Takbir, 70, 113.
Tasmiyah, 39, 70.
Taurat, 8, 291.

Tebuk, campaign of, 227, 232.
Temple of Jersusalem, 146.
Thuweiba, Mohammed's nurse,

37.
T'ien Fang, 91, 29 .
Treaties of Hodeibiya, 191, 194.

U

Um Ayman, Mohammed's iinrse,
45.

Um Hablba, 206.

Um Kulthiim, daughter ol Mo-
hammed, 233.

Um Salmah (Selama), 178.

Virgin Mary, 92, 107.

Visions of Mohammed, 69, 79.

W

Wahb, father of Amina, 26.
WanKo-sstt, 268 ff.
Wen Ti, Chinese Emperor, 93.
Wives of Mohammed, 207, 300.
Worship-day, 140.

INDEX

315

Yemen, 9], 140.

■•■Z.. .

Zabir, Mount, 12, 16, 20.
Zabur, 9.
Zanuish, 12.

Zeid, Mohammed's adopted son,
91, 139, 181,211.

Zeiuab (widow of 'Obeida),

Mohammed's wife, 178. |

Zeinab, Mohammed's daughter,

156, 224.
Zeinab (daughter of JahshJ^.

Mohammed's wife, 181.
Zem-Zem spring, I'i, 24, 291.
Ziibeir, Mohammed's uncje, 23^

51, 57, 185.

Wives oi? Mohammed (h ©)

1. Khadija, ifig®.

2. Sauda, WL &

3. AycEha, psr £1 Ji,

4. Hafsa, 11& Sf ^.

5. Zeinab, ^Ifi b.

6. Um Salmah (Selama)

7. Zeinab, ^75-^.

8. Juweiriya, a S H-

9. Safiya, ^ ® ?|.

10. Um Habiba, |B ^ ng Jtb &

1 1 . Meimuna, M ^ J^.

Books Translated into Chinese
by isaac mason

Price cts.

International Peace, 1^ 1^ ifn ^ ii jH- S 12

The Federation of the World, II W SiS -g- IS .. .U>

Christ and War, S 't ^ H K .10

The Truth of Christianity, ^ -g it @ R ^: It- .20

A Reasonable Faith, 5g it ^ it 20

Lay Religion, ii ® p 13

Stories of Hebrew Heroes, S *^ Si M ^ g 1^

The Apocryphal Books, Introduction to, Ig S

i>[-mm 15

The Heroic Jesus, J||5 gS t S ® I'J -2(1

Pictures of Church History, gtf-SrJtiSSRtll •• 28
Bible Manners and Customs, ^^<^WM^^- -12
The Passion for Souls, ft i£>^ A IS ± Im 10

The Life of John Bright, E fl ^ If 20

The Life of William Penn,^^^® 10

Some Fruits of Solitude, mW.^n^ 20

The Progress of Democracy, g gr # M i^ti- .12

The Health of the State, ^ 4 f T Sfc Ife 14

The Splendid Quest, ji illfc ± «* IB 20

Swiss Family Robinson, i^ ?^ ^ fe IE 25

Tales from Shakespeare, ^ @ ^ |^ .18

PUBLISHED BY THE

CHRISTIAN LITERATURE SOCIETY

EOR CHINA, SHANGHAI